Scholars have long recognized the importance of Paul’s citations from the Pentateuch for understanding the argument of Galatians. But what has not been fully appreciated is the key role that Isaiah plays in shaping what Paul says and how he says it, even though he cites Isaiah explicitly only once (Isaiah 54:1 in Galatians 4:27). Using an intertextual approach to trace more subtle appropriations of Scripture (i.e., allusions, echoes and thematic parallels), Harmon argues that Isaiah 49-54 in particular has shaped the structure of Paul’s argument and the content of his theological reflection in Galatians. Each example of Isaianic influence is situated within its original context as well as its new context in Galatians. Attention is also paid to how those same Isaianic texts were interpreted in Second Temple Judaism, providing the larger interpretive context within which Paul read Scripture. The result is fresh light shed on Paul’s self-understanding as an apostle to the Gentiles, the content of his gospel message, his reading of the Abraham story and the larger structure of Galatians.

Luther challenges the academy to speak beyond itself. Whatever the theological malady, Martin Luther prescribed the same remedy: the word of God. For Luther, the Word was central to the Christian life. As a lover, translator, and interpreter of Scripture, Luther believed the Bible was too important to be left to academics. God's word has always been and must always be for God's people. What, then, can biblical studies learn from Luther? In Always Reforming, leading Lutheran, Reformed, and Baptist scholars explore Martin Luther as an interpreter of Scripture. The contributors elucidate central themes of Luther's approach to Scripture, place him within contemporary dialogue, and suggest how he might reform biblical studies. By retrieving Luther's voice for the conversations of today, the contributors embody a spirit that is always reforming.

“But just as then the child born as a result of the flesh persecuted the one born as a result of the Spirit, so also now” (Gal 4:29 CSB). Why do God’s people suffer? In Galatians, Paul makes an argument from persecution for the authenticity of his gospel. Persecution demonstrates that Paul and the Galatians belong to God and have believed in the divinely revealed gospel. While Paul does not offer an explicit theodicy in Galatians, his argument from persecution requires an implicit one. Paul’s theodicy can primarily be understood through his interpretation of earlier Scripture, especially the story of Isaac and Ishmael in Genesis. In Persecution and Cosmic Conflict, Joshua Caleb Hutchens examines the theme of persecution in Galatians and Paul’s theological context in earlier Scriptures and early Judaism. Hutchens argues that Paul sees persecution as a manifestation of the cosmic conflict between God in Christ and the present evil age. Paul argues for this by appealing to earlier Scripture in Genesis. Hutchens offers a biblical-theological reading of Genesis that makes sense of Paul’s usage of the book in Galatians.

What is the relationship between the nation of Israel, Jesus Christ, and the church? Pastors and theologians come to significantly different conclusions. The reigning systems of evangelical theology, covenant theology, and dispensationalism answer this question by stressing the continuity of the Israel-church relationship (covenant theology) or emphasizing discontinuity (dispensationalism). In more recent times, progressive covenantalism has emerged as a via media between these two theological approaches by providing a different proposal for unpacking the biblical covenants, and by highlighting that to rightly understand the people of God in biblical theology, the person of Jesus Christ must be the focal point. In Christ Jesus, the True Israel, Brent E. Parker presents the case for the importance of typology in this debate, arguing that national Israel is a type, not unlike other Old Testament types (e.g., the sacrificial system, the temple, etc.), that reaches its antitypical fulfillment in Jesus Christ. Moreover, the Israel-church relationship is also typological, but only through Christ. Parker demonstrates that the progressive covenantal approach is a viable system of theology that seeks to preserve what the whole Bible says regarding the people of God, from Israel to Christ and from Christ to the church.

Many people think eschatology refers to events occurring at the end of history. In this book, two scholars with expertise in biblical eschatology argue that God's kingdom breaking into this world through Jesus Christ has inaugurated a new creation, a reality that should shape pastoral leadership and be reflected in the life and ministry of the church. Brief and accessibly written, this book articulates the practical implications of G. K. Beale's New Testament Biblical Theology and features an introductory chapter by Beale. Each chapter concludes with practical suggestions and a list of books for further study.

Scripture, Texts, and Tracings in Galatians and 1 Thessalonians advances the interpretation of these letters by exploring how the Apostle Paul quotes, alludes to or "echoes" the Jewish Scriptures and other ancient materials. Comparative wording is at the forefront, whether in relation to Abraham, Sarah, Hagar, or prophecies and promises from Genesis, Habakkuk, Isaiah, Jeremiah, Ezekiel, the Psalms, or other texts such as Philo. Issues and controversies include such topics as faith (ἐκ πίστεως), the Torah, the Holy Spirit, holiness, suffering, eschatology, allegorical interpretation, identity of the Israel of God, Zion and the return from exile, Roman piety, imperialism, and hidden transcripts.

Shares uplifting advice about the virtues of forgiveness, offering strategic and biblically based advice on how to achieve peace and personal fulfillment by letting go of past wrongs.