Carl Sagan, a prominent American astrophysicist and philosopher said, Extraordinary claims require extraordinary proof. The Bible does just that! The Scriptures are self revealing, self interpreting and self dramatic. Questions about the origin and foundation of the universe and the earth continue to confound the paleontologist, the astrophysicist, and even the theologian. While many mysteries of the universe are being progressively unlocked in our age of technological advances and discoveries, questions begging definitive resolutions still remain unanswered. Such questions posed are: Why and how did the dinosaur become extinct? What became of Eden, the garden of God? Did Atlantis really exist and how was it destroyed? What is the newest planet in our solar system and where did it come from? Surprisingly, definitive resolutions to these questions and more are contained within the pages of the Bible in ofttimes dramatic detail, translated into all languages. Only through divine inspiration can the extraordinary information penned by the prophets of old confirm the many wonders of the universe and the world that have come to light in our modern age of scientific exploration and discovery. God frustrates the tokens of the liars, and makes diviners mad; that turns wise men backward and makes their knowledge foolish ( Isaiah 44:25 ).

In Exodus 34 Moses asks to see God's glory, and God reveals himself as a God who is merciful and just. James Hamilton Jr. contends that from this passage comes a biblical theology that unites the meta-narrative of Scripture under one central theme: God's glory in salvation through judgment. Hamilton begins in the Old Testament by showing that Israel was saved through God's judgment on the Egyptians and the Caananites. God was glorified through both his judgment and mercy, accorded in salvation to Israel. The New Testament unfolds the ultimate display of God's glory in justice and mercy, as it was God's righteous judgment shown on the cross that brought us salvation. God's glory in salvation through judgment will be shown at the end of time, when Christ returns to judge his enemies and save all who have called on his name. Hamilton moves through the Bible book by book, showing that there is one theological center to the whole Bible. The volume's systematic method and scope make it a unique resource for pastors, professors, and students.

With an emphasis on the nature and importance of divine presence, "The Abiding Presence" provides a unique perspective on the overarching theology of Exodus drawing particular attention to God's revelation at the burning bush, Sinai, and the tabernacle. Exploring the rich theological themes that emerge from the final form of the narrative the commentary also reflects on how these themes were employed by New Testament authors in understanding the life and ministry of Christ. Bridging the gap between accessibility and scholarly rigour, this commentary offers an excellent tool for ordinands, students, teachers in higher education and preachers to engage with the theology of the book in its Old Testament context as well as how its message is revealed in the New Testament and continues to speak today.Contents:1. Introduction2. Presence in Absence (1.1 - 2.25)3. Presence in a Name (3.1 - 7.7)4. Presence in Creation (7.8 - 15.21)5. Wandering in the Wilderness (15.22 - 18.27)6. Divine Presence, Holiness and Law (19.1 - 24.18)7. Creating Space for the Divine (25.1 - 31.18)8. Sin at Sinai (32.1 - 34.35)9. The Abiding Presence and the Climax of Creation (35.1 - 40.38)

The Frankfurt School refers to a school of neo-Marxist interdisciplinary social theory particular established at the Institute for Social Research at the University of Frankfurt, Germany in 1923. Tarr's investigation focuses on three key issues. The first is the Frankfurt School's original program of providing a general theory of modern capitalist society. The second is the claim to represent a continuation of the original Marxian theory through the school's Critical Theory. The third is the scientific validity of Critical Theory in light of the generally accepted canons of the natural and social sciences. Tarr proposes that in the last analysis, Critical Theory is simply another existentialist philosophy. As such, it is a specific expression of certain socio-historical conditions and of the situation of a particular social group, the marginal Jewish bourgeois intelligentsia of Central Europe. This European-Jewish contribution became apparent after the great metaphysical impulse of the pre-Socratic and Platonic-Aristotelian philosophies had run their respective courses. Both philosophies represented philosophical schools of ethics, and both wanted to help man take up a defense against the storms of passions and fate. It was from these ancient sources that the Frankfurt School emerged. The Frankfurt School derived its impetus in the twentieth century, in which Tarr claims a shift occurred from the ontological to the subjective realm. This in turn led to deep changes in philosophical theory and practice which led to a more psychologically oriented mode of social thought. This in-depth study covers the entire career of the Frankfurt School's Critical Theory from 1923 to 1974. It does so by applying the same standards of criticism to its primary doctrines as it turned on other theories, but with a keen sense of balance and fairness.

Originally published: New York: Wiley, c1977.

Ladd's magisterial work on New Testament theology has well served thousands of seminary students since its publication in 1974. Enhanced and updated here by Donald A Hagner, this comprehensive, standard evangelical text now features augmented bibliographies and two completely new chapters on subjects that Ladd himself wanted to treat in a revised edition—the theology of each of the Synoptic Evangelists and the issue of unity and diversity in the New Testament—written, respectively, by R. T. France and David Wenham.