The structural approach facilitates exposure of the elements of eschatological teaching characteristic of 2 Peter's author with its correct or incorrect interpretation. Narratives drawn from Jewish tradition aim to show two attitudes towards the announcement of destruction: a positive attitude, signifying salvation, and a negative attitude, signifying annihilation. This pattern is transferred to the attitude towards prophetic and apostolic eschatological teaching. Part 1 of the commentary (2 Pet 1–2) focuses on the misinterpretation of this teaching by false teachers and their followers. Their eschatological scepticism is ridiculed and their grim fate described. As the starting point for this description and Peter's whole line of argumentation 2 Pet 2:3b is taken – the thesis is that God's inaction is only apparent, while judgment and punishment are inevitable, although only God knows when they will be executed. Part 2 of the commentary (2 Pet 3) focuses on the proper interpretation of this teaching and on laying out the principles of the letter author's hermeneutics. This hermeneutic construes texts from Jewish tradition as foreshadowing and typologies of eschatological events. In explaining the principles of his hermeneutic, the letter's author drew on the creation story, which Jewish apocalypticism read inversely, to mark that the eschatological hermeneutics is rooted in tradition. The starting point of Peter's line of argumentation was taken to be 2 Pet 3:5.7 with its thesis of God's creative and destructive word and God's sovereign will regarding the preservation of creation and the appointment of the time of judgement. This thesis explains the apparent lack of divine action, which was also a major concern in Part 1 of the commentary (2 Pet 1–2).

The structural approach facilitates exposure of the elements of eschatological teaching characteristic of 2 Peter's author with its correct or incorrect interpretation. Narratives drawn from Jewish tradition aim to show two attitudes towards the announcement of destruction: a positive attitude, signifying salvation, and a negative attitude, signifying annihilation. This pattern is transferred to the attitude towards prophetic and apostolic eschatological teaching. Part 1 of the commentary (2 Pet 1-2) focuses on the misinterpretation of this teaching by false teachers and their followers. Their eschatological scepticism is ridiculed and their grim fate described. As the starting point for this description and Peter's whole line of argumentation 2 Pet 2:3b is taken - the thesis is that God's inaction is only apparent, while judgment and punishment are inevitable, although only God knows when they will be executed.Part 2 of the commentary (2 Pet 3) focuses on the proper interpretation of this teaching and on laying out the principles of the letter author's hermeneutics. This hermeneutic construes texts from Jewish tradition as foreshadowing and typologies of eschatological events. In explaining the principles of his hermeneutic, the letter's author drew on the creation story, which Jewish apocalypticism read inversely, to mark that the eschatological hermeneutics is rooted in tradition. The starting point of Peter's line of argumentation was taken to be 2 Pet 3:5.7 with its thesis of God's creative and destructive word and God's sovereign will regarding the preservation of creation and the appointment of the time of judgement. This thesis explains the apparent lack of divine action, which was also a major concern in Part 1 of the commentary (2 Pet 1-2).

The structural approach facilitates exposure of the elements of eschatological teaching characteristic of 2 Peter's author with its correct or incorrect interpretation. Narratives drawn from Jewish tradition aim to show two attitudes towards the announcement of destruction: a positive attitude, signifying salvation, and a negative attitude, signifying annihilation. This pattern is transferred to the attitude towards prophetic and apostolic eschatological teaching. Part 1 of the commentary (2 Pet 1-2) focuses on the misinterpretation of this teaching by false teachers and their followers. Their eschatological scepticism is ridiculed and their grim fate described. As the starting point for this description and Peter's whole line of argumentation 2 Pet 2:3b is taken - the thesis is that God's inaction is only apparent, while judgment and punishment are inevitable, although only God knows when they will be executed.Part 2 of the commentary (2 Pet 3) focuses on the proper interpretation of this teaching and on laying out the principles of the letter author's hermeneutics. This hermeneutic construes texts from Jewish tradition as foreshadowing and typologies of eschatological events. In explaining the principles of his hermeneutic, the letter's author drew on the creation story, which Jewish apocalypticism read inversely, to mark that the eschatological hermeneutics is rooted in tradition. The starting point of Peter's line of argumentation was taken to be 2 Pet 3:5.7 with its thesis of God's creative and destructive word and God's sovereign will regarding the preservation of creation and the appointment of the time of judgement. This thesis explains the apparent lack of divine action, which was also a major concern in Part 1 of the commentary (2 Pet 1-2).

Controversies regarding the authorship of the Letter of James, the date of its composition, its addressees and, when compared to other biblical writings, similarities and differences on lexical, semantic and theological levels generated debates concerning its literary genre, coherence, its associations with other texts as well as intertextual strategies. This structural commentary is part of this discussion. What is emphasized in the commentary is not the issue of justification and the relationship between deeds and faith but the sapiential character of the Letter of James. The new analytical approach has become possible due to an innovative view of the structure of the letter. The authors propose a structure organized around the catalogue of attributes of wisdom enumerated in James 3:17. The second important value of this study is its ecumenical (Catholic-Lutheran) dimension.

Most readers do not know about the Bible used almost universally by early Christians, or about how that Bible was birthed, how it grew to prominence, and how it differs from the one used as the basis for most modern translations. Although it was one of the most important events in the history of our civilization, the translation of the Hebrew Scriptures into Greek in the third century BCE is an event almost unknown outside of academia. Timothy Michael Law offers the first book to make this topic accessible to a wider audience. Retrospectively, we can hardly imagine the history of Christian thought, and the history of Christianity itself, without the Old Testament. When the Emperor Constantine adopted the Christian faith, his fusion of the Church and the State ensured that the Christian worldview (which by this time had absorbed Jewish ideals that had come to them through the Greek translation) would leave an imprint on subsequent history. This book narrates in a fresh and exciting way the story of the Septuagint, the Greek Scriptures of the ancient Jewish Diaspora that became the first Christian Old Testament.

Evidence Unseen is the most accessible and careful though through response to most current attacks against the Christian worldview.

ONE OF BARACK OBAMA’S FAVORITE BOOKS OF 2022 One of Bill Gates’s “5 books to read this summer,” this New York Times and Wall Street Journal bestseller shows us that America’s political system isn’t broken. The truth is scarier: it’s working exactly as designed. In this “superbly researched” (The Washington Post) and timely book, journalist Ezra Klein reveals how that system is polarizing us—and how we are polarizing it—with disastrous results. “The American political system—which includes everyone from voters to journalists to the president—is full of rational actors making rational decisions given the incentives they face,” writes political analyst Ezra Klein. “We are a collection of functional parts whose efforts combine into a dysfunctional whole.” “A thoughtful, clear and persuasive analysis” (The New York Times Book Review), Why We’re Polarized reveals the structural and psychological forces behind America’s descent into division and dysfunction. Neither a polemic nor a lament, this book offers a clear framework for understanding everything from Trump’s rise to the Democratic Party’s leftward shift to the politicization of everyday culture. America is polarized, first and foremost, by identity. Everyone engaged in American politics is engaged, at some level, in identity politics. Over the past fifty years in America, our partisan identities have merged with our racial, religious, geographic, ideological, and cultural identities. These merged identities have attained a weight that is breaking much in our politics and tearing at the bonds that hold this country together. Klein shows how and why American politics polarized around identity in the 20th century, and what that polarization did to the way we see the world and one another. And he traces the feedback loops between polarized political identities and polarized political institutions that are driving our system toward crisis. “Well worth reading” (New York magazine), this is an “eye-opening” (O, The Oprah Magazine) book that will change how you look at politics—and perhaps at yourself.