Chapter 1 gives a brief overview of the content of the four Gospels.
Chapter 1 is an introduction to the function and authority of Scripture in the life of a Christian.
Is death an enemy or friend? What is the Christian attitude toward death? How do we best prepare for death? To answer these (and other) questions, Van Drunen helps his readers to consider how to give careful thought to issues such as financial responsibility, wills, and organ donation in light of preparing for death.
What did the biblical writers mean when they spoke of faith? In Chapter 1 the author reflects on what the character and nature of this faith in the prophets, apostles, and other writers refers to. He also includes some questions for study and discussion.
In this chapter Haykin reveals John Calvin's approach to Scripture and theology that was clearly pro-missions and pro-evangelism. While Calvin was concerned more directly with purifying the church than initiating a worldwide missions movement, his interpretation of the Bible was consistent with a free proclamation of the gospel for the salvation of the lost.
Chapter 4 is a commentary on Job 3. The main theme Ash formulates is the call to weep with those who weep.
Chapter 3 is a commentary on Job 2:11-13. The main theme that Ash formulates is the loneliness of Job.
Chapter 1 is a commentary on Job 1:1-5.
In this introductory chapter Bray considers a few basic aspects of the nature and task of Christian theology. It includes what it means to know God, the nature and character of the sharing of this faith as a witness to others, the scope and limitations of [theology]], and the reasons for and solutions to theological disagreements.
This book explores black liberation theology. In the portion of Chapter 1 presented here, the author first identifies what Black Theology is. Next, he explores the relationship between Black Theology and victimology. Victimology is the adoption of victimhood as the core of one’s identity as human being. Bradley then inquires about the major differences between orthodox Christianity and the tradition of Black Liberation Theology.
This chapter wants to serve as a correction of distortions of the love of God. Carson contrasts the distortions with the biblical picture of God's love.
In this chapter Hughes comments on James 1:1-4. He focuses on the faith of believers being tested.
In this chapter Hughes comments on Hebrews 1:2-3. The main theme of this chapter is the supremacy of Jesus Christ as God’s final word.
The Hughes are convinced that a vital element for building a family is instilling a healthy sense of heritage. By that they mean an appreciation of family roots, both earthly and spiritual. It has become increasingly common in our world for children to have no such sense of continuity or regard for family history. The authors see it as one of the disciplines of a godly family.
In this chapter Hughes comments on Philippians 1:9-11. The main focus of these verses is Paul’s prayer for the believers in Philippi. Paul informs his readers how and what he prayed for them.
Chapter 1 is an exposition of 1 Peter 1:1-2.
In Chapter 1 Hamilton provides a popular overview of the content, structure, and theology of the book of Revelation.
In this chapter Hamilton considers what Biblical Theology is. For Hamilton it is the “interpretive perspective reflected in the way the biblical authors have presented their understanding of earlier Scripture, redemptive history, and the events they are describing, recounting, celebrating, or addressing.”
Did the Old Testament make use of the religious ideas of the neighbours of Israel in the ancient Near East? Currid wants to demonstrate that numerous stories from the Old Testament reflect motifs and plots from Israel’s neighbours. In Chapter 6 he considers the possibility that one of these plots about a birth story is borrowed in Exodus 2:1-10.
Hamilton argues that the centre in Biblical Theology is God, who is both merciful and just. The central theme of Scripture, according to Hamilton, is the glory of God in salvation through judgment. In Chapter 1 he first considers whether there is a centre in Scripture that holds everything in Scripture together.
The focus in chapter 4 is Paul’s view of heaven. The author reflects upon the eschatological aspects of heaven, notably the final state of believers. He first notes the Old Testament background to Paul’s understanding of heaven, then the basic structure of Paul's thought, and finally a focus on the believer’s final, future state prior to and after the return of Christ.
The story of the Bible can be seen as the story of heaven above coming down to earth, God coming down to humanity, to lift it up. Ortlund explores in Chapter 2 how heaven appears in the Old Testament in three different ways: indirectly as part of the Old Testament narrative; through developed narratives involving heaven directly (e.g.
Ryken discusses the Lord’s Prayer as a “family” prayer—a prayer to be prayed as members of the people of God.
This Introduction provides a guide for reading the narrative sections of the Old Testament. It directs readers to the main reasons for telling these stories. Further, it considers the question whether there is a right or wrong way to read and use Bible stories. Finally, it reflects on how to read the narratives within the bigger picture of the Bible.
In this chapter the author considers two views on the source of the law. One view is confident that humanity is the only source of law and of the knowledge of good and evil. The other view finds a fountain for the good life for ourselves and society if we turn back to God himself. Law is seen as an expression of the character of God. Questions for personal reflection and group discussion follow at the end of the chapter.
In Chapter 2 Barrs first considers how the past century witnessed a loss of biblical content to people’s views of God, truth, and moral convictions. Two views are considered: a Christian (traditional) view (morality and law are fixed and eternal) and a postmodern view (morality and law are constantly open to change). Questions for personal reflection and group discussion are at the end of the chapter.
Chapter 1 considers issues like the following: What do you think about the law of God? Do you think that you don’t need laws written thousands of years ago to direct your life? The culture in which we live today claims it knows better about how we should live than people from distant times and different cultures. Our scientific knowledge has advanced so much that it is no longer necessary for us to obey a moral code written in a time of comparative ignorance about human life.
The author tries to guide us as modern readers of Scripture to read and understand the Bible, which was written to others in such a manner that it speaks to us.
In this chapter Wenham first gives a brief overview of the history of the use of the Psalms in congregational worship. He also discusses the specific impact of setting the words of the Psalms to music. Wenham further notes a secondary use of the Psalms, as a resource for private meditation and devotion. He suggests that the book of Psalms is a deliberately organized anthology designed for memorization.
The purpose of this book is to show that churches can do more together than they can do apart. What would encourage churches stretched thin by their own ministry needs and financial pressures, to engage in kingdom partnership? Bruno looks at what drove Paul and the Gentile churches to join together for a collection for the Jerusalem church. He notes three motivations that propelled this partnership: fellowship and unity, compassion, and mission.
Chapter 1 is an exposition of Exodus 19. The emphasis is on God who displays himself as present in a spectacular revelation.
Köstenberger exegetes John 3:16 within its original historical setting, its place within John’s narrative, and its theological context.
This chapter offers a history of how and why the Gospel Coalition was formed. At first it wanted to identify and strengthen the confessional foundation of evangelicalism, and so produced a confessional statement of its own that it discusses herein.
Chapter 1 is a popular and general introduction to the biblical prophets. The author focuses on the problems we must overcome to understand the prophets and the message of the prophets we must hear. Finally, Guthrie guides the reader to the person in the prophetical literature that the reader must see.
The Week 2-study provides an exploration of Romans 1:1-17. The passage’s place in the letter is explained. This is followed by a short commentary on the text and reflection on its implications for the reader’s personal life.
The Week 1-study introduces on a popular level the letter to the Romans. The author places it in the larger story of the gospel and provides an overview of the content of the letter. At the end of the study, questions for further reflection are provided.
Preaching must be directed at a specific context. Preachers should be able to connect with their congregation and listeners. Helm emphasizes that contextualization in preaching is something different than trying to be “relevant.” This chapter address the problems that emerge when contextualization of the latter sort takes over the preacher when he is preparing his message.
The purpose of this volume is to provide primary sources from important authors with an apologetic concern. Chapter 1 provides an excerpt from Martin Luther, Concerning Christian Liberty (or On Christian Freedom), written in 1520. This work extols one of Luther’s central theological themes: justification by grace through faith. The excerpt is preceded by an introduction to the historical and theological context in which the work of Luther appeared.
In Chapter 1 the author argues that the health and wholeness of our human relationships find their source in the wholeness of our relationship with God through Jesus Christ. His work enables husbands and fathers to grow in our relationship not only with God, but also with others, especially their wives and family.
In the Introduction Köstenberger wants to challenge Evangelicalism on the direction it needs to take on the doctrine of Scripture. He reviews some of the presidential speeches of the Evangelical Theological Society to give an overview of the views held in the past by the movement and theological society.
Chapter 1 is an argument for the relevance of the 16th century Reformation for today.
The Introduction encourages readers to think about the nature and value of biblical exposition. It provides answers to three basic questions about biblical exposition: What?, Why?, and Where?
In the Introduction Kruger explains what the biblical-theological approach to the New Testament entails.
Chapter 1 reads Genesis from a biblical-theological perspective demonstrating what it means to read the Bible to ascertain the main themes and theology of each book while also demonstrating that the Old Testament has a covenantal framework, a kingdom perspective, and Christ at its centre. The author notes the literary structure of Genesis and the importance of the covenants, and conducts a literary analysis to determine the leading theme or motif of Genesis.
The Bible is not a self-help guide, a religious encyclopaedia, a history textbook, a story, a legal code, a collection of ancient letters, or a religious handbook. Rather, the Bible is the testimony of God’s good news in Jesus Christ. The Introduction explores what it means to read the Bible to ascertain the main themes and theology of each book while also demonstrating that the Old Testament has a covenantal framework, a kingdom perspective, and Christ at its centre.
Both dispensational and covenant theology are ways in which believers “put together” their Bible. These systems serve as interpretive grid to understand the storyline of Scripture. Chapter 2 compares and contrasts dispensationalism and covenant theology to see how they relate different covenants and to better understand both approaches. Different varieties of dispensationalism and covenant theology are discussed.
The idea of covenant is fundamental to the message of the Bible. The purpose of Chapter 1 is to demonstrate just how central the covenants are. Correctly relating the different covenants is central to doing good theology. The authors deliberately distance themselves from classic Reformed covenantal theology. For them “kingdom through covenant” is the central message of the story of the Bible.
Chapter 1 is a consideration of the theme of preaching Jesus and the gospel from the Old Testament. The author develops his theme by reflecting on John 5:31-47. In this text the importance of Scripture as a witness to the mission of Jesus Christ is unfolded. John refers also to other witnesses: John the Baptist, Jesus’ own works, and the Father. The author continues with a defence of the Old Testament as part of the Christian canon.
How is the Bible a unity? The Scriptures makes it clear that God has a unified plan for all of history. God’s ultimate purpose realized in the fullness of time is to unite all things in Christ (Ephesians 1:10). The Old Testament contains God’s promises and covenants. All of these were shadows, prefigurements, and types.
We all have fundamental assumptions about the nature of the universe. This Introduction draws attention to the importance of recognizing one’s own worldview.
Many Christians wrestle with the question of whether they have blasphemed against the Holy Spirit. It is understood to be the unpardonable sin (see Matthew 12:32; Mark 3:29; Luke 12:10; Hebrews 6:4–5; Hebrews 10:26). The author proceeds to look at what has been said about this sin in past times and also in the present.
This Introduction is about redemption. It explores the broad spectrum of meanings attached to redemption in the Bible. The author demonstrates how the Bible’s story about God actually answers our life’s questions. The pattern of creation, fall, and redemption is followed in a brief survey of God’s story with man. In a later section on redemption as renewal, the author indicates how God’s story culminates in a new creation.
Chapter 4 is a short meditation on Psalm 51:5.
Chapter 2 is a short meditation on Psalm 51:12.
Chapter 1 is a short meditation on Psalm 51:1.
This chapter is an introduction to John Owen and his most important works on sanctification. Sanctification meant for Owen that Christians are called to learn the art of battle. To fight the battle of faith Owen wants his readers to understand the nature of sin, the complexity of the human heart, and the goodness and provision of God.
Chapter 1 is part of a volume that has as stated purpose to help people grow in skill in interpreting the Bible. The process of interpretation is illustrated by considering the stages through which an interpreter may travel in studying Scripture. The author places the study of God’s Word in the context of man’s faithful response in loving God.
Chapter 1 articulates a short doctrine of Scripture. The author believes that it is doubtful whether a coherent understanding of the nature of Scripture can be sustained where there is not at the same time a grasp of the message of the Bible. It is important to know the God who stands behind the Bible. In the second part of the essay Carson explores the changing face of hermeneutics, and how to interpret the Bible.
Are all religions at heart the same? Can there be only one true religion? The author reflects upon these questions in Chapter 1. Part of this reflection explains the relevance of people’s assumptions about truth. People’s basic assumptions about the nature of the world fit together to form a worldview.
In Chapter 1 the author first offers his readers a sketch of some important recent work in religious epistemology (theory of knowledge). Next he relates that recent work to some relevant issues in critical biblical scholarship. In the third place the author engages with the work of some representative proponents of critical biblical scholarship.
In this Introduction the author gives a small peek into a broader discussion about the authority of Scripture in evangelical circles of biblical and theological scholars. Beale reacts to what he sees as a reassessment of the traditional evangelical view of the Bible’s inspiration formulated especially in the Chicago Statement on Biblical Inerrancy (1978).
The subject reflected upon in this chapter is the inspiration of Scripture. The authors consider Scripture’s unique claim on its readers and its unique authorship and how this is challenged in the modern age. Particular attention is paid to the school of Princeton and in particular the views of B. B. Warfield on verbal inspiration (plenary inspiration).
In this volume the author confronts the teaching of N. T. Wright on justification by faith. In the Introduction Piper portrays the view of Wright as “difficult to recognize as biblically faithful.” One of the major concerns is that Wright does not see justification as “how you become a Christian.” Piper formulates eight points in Wright’s reading of Paul that lead to a loss of the historic understanding of justification by faith.
What is penal substitution? It is the doctrine that God gave himself in his Son, Jesus Christ, to suffer in man’s place the curse as the penalty for sin. This stands at the heart of the Christian gospel. The Introduction acquaints readers with more recent objections against this confession of God’s grace.
This chapter wants to correct a too-narrow focus on motivations for sanctification. DeYoung believes that preachers and counsellors are too limited in the tools available to encourage biblical holiness. He feels that commands, gratitude, and duties are unhelpful on their own. Believers are motivated in different ways. He illustrates from Colossians 3 that there is a wide array of motivations for holiness.
What is a biblical understanding of sanctification? The author explains that Scripture talks about sanctification in two different ways, definitive sanctification and progressive sanctification. He further warns against cheap slogans that communicate unhelpful and even misleading understandings of sanctification. He continues with a discussion of the centrality of union with Christ in believers’ sanctification.
The subject of this chapter is how God became a man, i.e., the incarnation of the Son of God. Man’s salvation is not possible without it, for it is an essential prerequisite for Jesus’ death and resurrection. Peterson investigates the Old Testament, the Synoptic Gospels, the Gospel of John, and the Epistles, noting their witness to Christ’s birth.
Chapter 1 attempts to show why humans cannot know and understand and embrace the love of God without first being renewed by that same love.
Chapter 2 addresses man’s ill-motivated interest in heaven, angels, and the afterlife. Much of this interest flows from gullible superstition, Gnosticism, occultism, or New Age philosophies. The author examines popular claims to near-death experiences, including Todd Burpo’s claims to being a visitor to heaven.
What is heaven and what might it be like? Heaven is often associated with the life hereafter. In chapter 1 of this book, the author attempts to explain why every major religion and every significant culture in human history has had some notion of heaven or “paradise.” Different names are used: nirvana, Elysium, Valhalla, Utopia, Shangri-La, etc.
Christianity and Judaism are different religions. Why is that? After all, Jesus and the apostles were all Jews. What was the nature of the Judaism that prevailed in the 1st century AD? What was the view of God? How was Jesus Christ related to the Jewish God? How should biblical monotheism be interpreted in the light of Jesus’ claim to be the Son of God send from heaven?
Is the kingdom of God the central message of Jesus Christ’s teaching? There are numerous interpretations of the kingdom.
This introduction indicates the great importance of a good grasp of the kingdom of God—it is indispensable for a proper understanding of Jesus Christ and the redemption he accomplished. A good understanding of the kingdom illuminates many other aspects of theology. The introduction also reflects on divergent views of the kingdom.
This chapter wants to make clear how sound doctrine helps us to read and teach the Bible wisely. Sound doctrine keeps us from inferring things from Scripture that are untrue. The Bible should be read as a single story; understanding the unity of that story is not always so simple. The chapter thus presents general rules for the reading and interpretation of Scripture.
A meaningful relationship with God is dependent on knowing God. Love for and knowledge of God go hand-in-hand. The emphasis of this chapter is that loving God means loving truth. It further explains a theological method and process that have as goal to explain how the Christian faith is relevant to different aspects of the Christian life.
This book is a challenge to worship leaders to discover how the gospel reshapes every dimension and element of worship. The author makes the bold statement that the gospel is the story of worship. In Chapter 1 he starts to tell that story at Genesis 2 in the Garden of Eden. Worship is rooted in the eternal love of God.
Chapter 2 wants to answer the question, “What is the church’s mission in the world?” The authors think it best to start with the Great Commission of Matthew 28:19. First, they examine a few other passages that are sometimes understood as offering a fuller mission identity for the church: Genesis 12:1-3, Exodus 19:5–6, Luke 4:16–21.
The following words of Stephen Neill are used to introduce chapter 1: “If everything is mission, nothing is mission.” The chapter wants to introduce the concerns of questions like, What is the mission of the church? Is the mission of the church the same as the mission of God? Should we distinguish between the mission of the church and the responsibilities of individual Christians? Is Jesus’ mission continued by the church?
This is a book about the unity of the church of Christ, and chapter 1 is a short theology of the unity of the church. This unity is a demonstration of God’s purpose of cosmic unity (Colossians 1:15-20). The church further displays the unity and uniqueness of God; the unity of the church reflects the glory of God.
What is a church? Allison presents a working definition of what the church is.