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.