This important work challenges the validity of the "New Perspective" on Paul and Judaism. Working with new data fom Jewish literature and a fresh reading of Romans 1–5, Simon Gathercole produces a far-reaching criticism of the current approach to Paul and points a new way forward. Building on a detailed examination of the past generation of scholarship on Paul and early Judaism, Gathercole's work follows two paths. First, he shows that while early Judaism was not truly oriented around legalistic works-righteousness, it did consider obedience to the Law to be an important criterion at the final judgment. On the basis of this reconstruction of Jewish thought and a rereading of Romans 1–5, Gathercole advances his main argument — that Paul did indeed combat a Jewish perspective that saw obedience to the Law both as possible and as a criterion for vindication at the final judgment. Paul's reply is that obedience to the Law is not a criterion for the final judgment because human nature makes obedience to the Law impossible. His doctrine of justification can therefore be properly viewed in its Jewish context, yet anthropological issues also take center stage.

This important work challenges the validity of the "New Perspective" on Paul and Judaism. Working with new data fom Jewish literature and a fresh reading of Romans 1–5, Simon Gathercole produces a far-reaching criticism of the current approach to Paul and points a new way forward. Building on a detailed examination of the past generation of scholarship on Paul and early Judaism, Gathercole's work follows two paths. First, he shows that while early Judaism was not truly oriented around legalistic works-righteousness, it did consider obedience to the Law to be an important criterion at the final judgment. On the basis of this reconstruction of Jewish thought and a rereading of Romans 1–5, Gathercole advances his main argument — that Paul did indeed combat a Jewish perspective that saw obedience to the Law both as possible and as a criterion for vindication at the final judgment. Paul's reply is that obedience to the Law is not a criterion for the final judgment because human nature makes obedience to the Law impossible. His doctrine of justification can therefore be properly viewed in its Jewish context, yet anthropological issues also take center stage.

Sproul's sermons at St. Andrew's Chapel are the foundation of these never-before-published expositions on Paul's epistle to the Romans. Chrysostom had it read aloud to him once a week. Augustine, Luther, and Wesley all came to assured faith through its impact. The Reformers saw it as the God-given key to understanding the whole of Scripture. Throughout church history the study of the book of Romans has been pivotal to understanding Christian life and doctrine. Convinced that "Paul's fullest, grandest, most comprehensive statement of the gospel" is just as vital today, R. C. Sproul delivered nearly sixty sermons on Romans from October 2005 to April 2007 at St. Andrew's Chapel, where he has pastored for more than a decade. These never-before-published, passage-by-passage expositions will enrich any study of this weighty epistle. Part of the St. Andrew's Expositional Commentaries series.

Isaac Blois argues that Paul's focus in Philippians on the mutual boasting shared between himself and his converts draws on the mutual boasting shared between Israel and her covenant God, as apparent in both Deuteronomy and Isaiah. Using the appearance of this central theme in the pivotal passages of Phil 1:25-26 and 2:14-16 as his focus, Blois stresses the integral relation between mutual boasting and the role that it plays in Paul's exhortations to the Philippian believers, exploring its backdrop in both the biblical tradition and the cultures surrounding them. Blois demonstrates how the mutual boasting that Paul shares with his beloved community is culturally appropriate; the sharing of honor among friends and family was common in antiquity, as seen through the epistolary writing of prominent Roman authors such as Cicero, Seneca, and Fronto. In light of the Scriptural and cultural basis for this motif of shared boasting, Blois argues that the apostle is able to deploy the motif in order to motivate an appropriate response from his audience in the letter. Focusing on the prominence of mutual honor and its use for motivation in Philippians 1 and 2, Blois offers a fresh perspective on the exhortative function of the eschatological boasting that is to exist between Paul and his congregation on the day of Christ.

Fifteen years after its original publication comes a thoroughly revised edition of the Evangelical Dictionary of Theology. Every article from the original edition has been revisited. With some articles being removed, others revised, and many new articles added, the result is a completely new dictionary covering systematic, historical, and philosophical theology as well as theological ethics.

This book uses rhetorical analysis to illuminate one of the most fascinating and complicated speeches by Saint Paul: 2 Cor 10–13. The main problem of the speech regards Paul’s claim to be a true servant of Christ and to have the right to boast about it. Paul proves he is strong enough to be the leader of Corinth and paradoxically demonstrates that weakness should belong to the identity of an apostle. Another issue regards the legitimacy of his boasting. The egocentric boast based on the comparison with his opponents is the one that Paul calls foolish, but he is forced, nevertheless, to undertake it. The tool that ultimately enables him to transform self-aggrandizing speech into speech that is focused on Christ is his paradoxical boasting of weakness. The careful crafting of his discourse based on Christological principles ultimately speaks for qualifying it as a self-praise speech (periautologia) with a pedagogical, not defensive, purpose.

It is well-documented that working hard isn't enough to keep your professional star rising: Self-promotion is recognized as one of the most important attributes for getting ahead.