Craig Blomberg surveys the contemporary critical approaches to the parables--including those that have emerged in the twenty years since the first edition. This widely used text has taken a minority perspective and made it mainstream, with Blomberg ably defending a limited allegorical approach and offering brief interpretations of all the major parables.

This verse-by-verse commentary on First Corinthians offers a thorough but very understandable commentary on the entirety of Paul’s letter to the Corinthians. Since the First Corinthians letter touches on a number of different subjects, this volume also offers some special studies to more fully explore what the Bible says on additional topics like civil government, the role of women in the church, spiritual gifts, etc. If you want to have a better understanding of First Corinthians, this commentary will help you! Here is a small sample of the text: Introduction to First Corinthians 13: Some consider 1 Cor. 13 the “love chapter of the Bible” or a “parenthetical description of love,” but this chapter is actually an integral part of Paul’s discussion about spiritual gifts. Since the Corinthians were rude, jealous, and boastful, it was necessary for them “to go beyond their present pursuit. To the apostle, the development of the character of the person was superior to the exercise of the gift. His contrasts (chap. 13) are clear: gifts without love vs. gifts with love, and the permanence of love vs. the temporal nature of gifts” (Gromacki, p. 159). Stated another way, verses 1-3 affirm that spiritual gifts were worthless without love, verses 4-7 affirm that love was superior to the gifts, and verses 8-13 assert that spiritual gifts were temporal but love abides. Although 1 Cor. 13 may seem familiar to many, this chapter is often one of the most misunderstood parts of the New Testament. The Corinthians’ elevation of spiritual gifts over love is seen in places such as 12:13-25; 14:27-33, 40. It is also found by contrasting the qualities in 1 Cor. 13 with other sections of this epistle. For instance, love “suffers long” (13:4), but tongue speakers at Corinth were impatient (14:27-28). Love does not “envy” (13:4), but the Corinthians envied the gifts of others (chapter 12). Love “is not puffed up” (13:4), but tongue speakers were proud (compare 13:1). Love causes people to act in a kind and orderly way, but some of the Corinthians’ behavior was disorderly (14:23, 40). Love is not “unseemly,” but the Corinthians were at risk of unseemly behavior in their families (1 Cor. 7:36) as well as their Sunday assemblies (1 Cor. 11:2-16, 17-34). Agape love “does not seek its own” (13:5), but these Christians were seeking their own (see 1 Cor. 8 and the discussion about idol meat). Love keeps people from “rejoicing in evil” (13:6), but the Corinthians rejoiced in evil (1 Cor. 5:2, 6). There were various things that “provoked” these brethren (13:5) and it seems they were “keeping a record of evil” (1 Cor. 13:5). It was time for the members of this congregation to show some spiritual maturity and demonstrate the type of love that “bears all things, believes all things, hopes in all things, and endures all things” (1 Cor. 13:7).

This book provides analysis of a variety of biblical narratives and texts which are the vehicle for the expression, articulation and performance of diverse identities in the Indian context and is the first attempt to do so for a global audience of scholars and students. From pan-Indian social problems attributed to caste, class and gender inequality, to specific North Eastern tribal settings, Dalit struggles in rural Andhra Pradesh and the experience of Christian autorickshaw drivers in urban Chennai, the book explores the diverse geographical, cultural, social, economic and linguistic settings in which the Bible is encountered. The holistic and multidisciplinary approach to Biblical studies adopted broadens the field beyond textual exegesis. Encounters with the Bible are revealed in diverse chapters impacted by contexts of caste realities, the history of Indian Christianity, colonial and post-colonial frameworks and educational institutions. Full use is made of 'vernacular' texts and traditions including oral and written cultural, folk tale, literary and auto/biographical narratives in Tribal, Dalit and British colonial settings. Diversity of method is championed through including sociological analysis of Indian social realities, qualitative fieldwork techniques and a kaleidoscope of visual and sensory environments with over 30 photographs. The book celebrates and promotes diversity in Indian biblical studies, creativity and sometimes conflicting perspectives. Encountering Diversity in Indian Biblical Studies will be of interest to students, scholars and researchers working on post-colonial biblical studies and diversity in Christianity, particularly in the Indian context.

(Foreword by Mark L. Bailey) The author delves into many of the parables and offers a view of Jesus that we can use as a model for how to face and overcome conflict.

Introduction. The authorship of the Gospel ; The Gospel's sources ; How the author handled his sources ; From eyewitnesses to Matthew's sources ; The date of the Gospel of Matthew ; The provenance of the Gospel of Matthew ; What kind of document did Matthew think he was writing? ; The state of the Gospel text ; Elements of Matthew's narrative technique ; Matthew's use of the OT ; Matthew's use of other Jewish tradition -- Commentary. The stock from which Jesus comes, and its history (1:1-17) ; Infancy (1:18-2:23) ; John proclaiming in the wilderness (3:1-12) ; Preparation (3:13-4:12) ; Establishing his ministry (4:13-25) ; Sermon on the Mount (5:1-8:1) ; Jesus on the move in ministry (8:[1]2-9:34) ; Workers for the harvest (9:35-11:1) ; Seeing clearly and relating rightly to God's present agenda (11:2-30) ; Conflict with the Pharisees (12:1-50) ; Parables of the kingdom (13:1-53) ; Jesus interpreted, but also rejected (13:53[54]-16:20) ; Anticipating a future through suffering and beyond (16:1-17:20) ; Status and behaviour in the 'royal family' (17:22-18:35) -- Family and possessions in view of the kingdom (19:1-20:16) ; Redefining greatness, Jesus goes to Jerusalem to die : Jericho, Bethphage, entry into Jerusalem (20:17-21:11) ; Provocative ministry in Jerusalem (21:12-46) ; Jesus silences the leaders who are his opponents (22:1-46) ; Jesus criticises the scribes and Pharisees (23:1-39) ; The shape of the future (24:1-25:46) ; The Passion account (26:1-27:66) ; Resurrection and commissioning (28:1-20).