Since Brevard Childs first introduced it as a “fresh approach” in the late 1960s, canonical exegesis has grown into a widely discussed and developed program—virtually a “school” of biblical interpretation—with many scholars carrying forward an approach to theological exegesis that emphasizes the role of canon as the central context for interpretation of the Christian Scriptures. In this study, Keener takes a twofold approach: (1) he demonstrates that a canonical exegesis is tenable if the task is approached with clarity regarding its core theological foundation; and (2) he applies the approach to the interpretation of the often thorny questions surrounding the understanding of Psalm 8. This is useful in that Psalm 8 touches upon several questions germane to the successful implementation of canonical exegesis due to the many intertextual connections it shares with the rest of the Bible. Keener concludes that Psalm 8 in the Old Testament represents the intersection of two trajectories: (1) the reversal motif in which YHWH maintains the created order through the exaltation of the weak and the humble; and (2) the motif of the conflicted and conflicting human, in which humans are shown as beset by trials, often failing and even occupying the role of the enemies of YHWH. A third trajectory becomes visible in the context of the New Testament, that of the redeeming Christ; this third trajectory intersects with the two Old Testament trajectories and makes possible the redemption of conflicted humanity, giving the ultimate answer to the psalmist’s question, “What is the human?”

In this penultimate volume of his series on preaching Christ from the Old Testament, Sidney Greidanus offers expert guidance for busy pastors on preaching Christ from Psalms. Beginning with a general introduction on how pastors can interpret and preach from the biblical psalms — and why they should — Greidanus proceeds by discussing twenty-two psalms in the Revised Common Lectionary, Year A, supplying the building blocks necessary to preach from Psalms at Christmas, Easter, Pentecost, and other major days and seasons of the church year. In addition to laying out basic homiletical-theological approaches suitable for each selected psalm, these chapters also provide verse-by-verse exposition, bridges to Christ in the New Testament, and ideas for placing the psalmist’s words into contemporary context.

Is it possible to violate God's moral law without experiencing guilt and shame? Can a person silence their conscience from the strange emotions that emerge when one sin? An examination of the original design of humanity in the imago Dei suggests one cannot sin and avoid the debilitating duo. Humanity is created to live within the moral structure established by God. Therefore, a violation of the divine laws, which is sin, leads to guilt and shame. The strange emotions were innate sensation imparted to humanity to stop rebellion against the moral laws and to compel an offender to acknowledge the offense through the confession of sin. Unconfessed sin debilitates the physical and mental functions of a person created in the image of God. Guilt and shame are the strange emotions that serve as mental guardians for an individual as well as for the society in general. The duo was given as silent deterrents to immoral behaviors.

There are five marked quotations from Psalms in the Gospel of Matthew. These are: (1) Ps 91:1–12 in Matt 4:6; (2) Ps 78:2 in Matt 13:35; (3) Ps 8:3 in Matt 21:16; (4) Ps 118:22–23 in Matt 21:42; and (5) Ps 110:1 in Matt 22:44. Piotr Herok argues that the investigated texts are related to each other not only by the presence of the introductory formulas, making clear that a given citation comes from Scripture, but also through mutual thematic convergence, concerning in various degrees king David, the temple, and the theme of Jesus' identity. Thanks to the new literary context, in which the quotations are embedded, Matthew reinterprets them significantly while giving them a new dimension clearly distinguishing them from the rest of the psalm quotations found in his work. This aims at presenting Jesus as not only the Son of David, but first of all the Son of God.

This volume brings together a diverse group of scholars, including biblical, systematic, and historical theologians, to honor Gareth Lee Cockerill, longtime professor of New Testament at Wesley Biblical Seminary (Jackson, MS) and distinguished scholar of the book of Hebrews. The essays focus on various aspects of Hebrews' theology, ranging from the nature of "rest" in Hebrews to the interpretation of Hebrews in early Methodism. Readers will find resources to hear and comprehend Hebrews afresh and will be challenged to draw near to the throne of grace with confidence (Heb 4:16).

The gap between the New Testament and the Imprecatory Psalms is less than we think. When faced with prayers against enemies in the Psalms, we are too quick to assume that these Old Testament authors were ignorant of some basic New Testament ethics. They are self-righteous, thinking they have earned God's favor. They don't know that the wicked can repent and be forgiven. They believe in vengeance and hating their enemies. We assume wrongly. These prayers are far more aware than many modern churchgoers of how deeply our own sin runs, so that even when persecuted, we are not automatically entitled to divine help. Even when we are truly entitled to justice against unrighteous attackers, if God rescues us, that is unmerited grace. Further, the psalms are fully aware that their enemies can repent, and they show mercy to them. The Book of Psalms teaches its readers--individuals and the whole people of God--to desire the repentance, forgiveness, and divine blessing of all nations, even the people's most vicious enemies.

When reading the Psalter, the sequencing of individual psalms is often overlooked or taken for granted, and it is easy to assume that the psalms’ placement results purely from happenstance. The present volume, however, assumes that strategic approaches to juxtaposition, which editors and arrangers apply elsewhere in the Hebrew Bible, were similarly adopted in the arrangement of the Psalter. Furthermore, the Intertextual Commentary illuminates the vast array of biblical texts employed by the psalmists. In addition to the commonly recognized literary tool kit available to biblical poets (parallelism, metaphor, anthropomorphism, chiasmus, etc.), the poets relied heavily on inner-biblical allusion and exegesis to construct their compositions. Primarily adopting a diachronic approach, Emanuel isolates literary sources employed by the psalmists, and further postulates how the psalmists wove specific words and phrases into the fabric of their compositions.