Paul's letter to the Romans has been called "the quintessence and perfection of saving doctrine." Perhaps the most challenging and thoroughly doctrinal book of the entire New Testament, Romans deals with many issues that are basic to Christian theology and practice. In this volume respected New Testament scholar Douglas J. Moo provides a superb study of Paul's letter to the Roman Christians and restates the enduring message of Romans for Christians today. Based on the English text but bringing into the discussion the underlying Greek at every point, this commentary focuses both on theological meaning and on contemporary significance. Moo contributes to the continuing debate regarding Paul's teaching on such issues as Jewish law and the relationship between Jews and Gentiles in the people of God. He also critically interacts with "the new perspective on Paul," highlights Romans's emphasis on "practical divinity," and traces the theme of gospel throughout the epistle. - Publisher.

This highly anticipated commentary on the Greek text of Romans by veteran New Testament scholar Richard Longenecker provides solid scholarship and innovative solutions to long-standing interpretive problems. Critical, exegetical, and constructive, yet pastoral in its application, Longenecker’s monumental work on Romans sets a course for the future that will promote a better understanding of this most famous of Paul’s letters and a more relevant contextualization of its message.

Example in this ebook CHAPTER I. THE CATHOLIC EPISTLES. This volume is to treat of the General Epistle of St. James and the General Epistle of St. Jude. According to the most common, but not invariable arrangement, they form the first and the last letters in the collection which for fifteen centuries has been known as the Catholic Epistles. The epithet "General," which appears in the titles of these Epistles in the English versions, is simply the equivalent of the epithet "Catholic," the one word being of Latin (generalis), the other of Greek (καθολικός) origin. In Latin, however, e.g. in the Vulgate, these letters are not called Generales, but Catholicæ. The meaning of the term Catholic Epistles (καθολικαὶ ἐπιστολαι) has been disputed, and more than one explanation may be found in commentaries; but the true signification is not really doubtful. It certainly does not mean orthodox or canonical; although from the sixth century, and possibly earlier, we find these Epistles sometimes called the Canonical Epistles (Epistolæ Canonicæ), an expression in which "canonical" is evidently meant to be an equivalent for "catholic." This use is said to occur first in the Prologus in Canonicas Epistolas of the Pseudo-Jerome given by {2} Cassiodorus (De Justit. Divin. Litt., viii.); and the expression is used by Cassiodorus himself, whose writings may be placed between A.D. 540 and 570, the period spent in his monastery at Viviers, after he had retired from the conduct of public affairs. The term "catholic" is used in the sense of "orthodox" before this date, but not in connexion with these letters. There seems to be no earlier evidence of the opinion, certainly erroneous, that this collection of seven Epistles was called "Catholic" in order to mark them as Apostolic and authoritative, in distinction from other letters which were heterodox, or at any rate of inferior authority. Five out of the seven letters, viz. all but the First Epistle of St. Peter and the First Epistle of St. John, belong to that class of New Testament books which from the time of Eusebius (H. E. III. xxv. 4) have been spoken of as "disputed" (ἀντιλεγόμενα), i.e. as being up to the beginning of the fourth century not universally admitted to be canonical. And it would have been almost a contradiction in terms if Eusebius had first called these Epistles "catholic" (H. E. II. xxiii. 25; VI. xiv. 1) in the sense of being universally accepted as authoritative, and had then classed them among the "disputed" books. Nor is it accurate to say that these letters are called "catholic" because they are addressed to both Jewish {3} and Gentile Christians alike, a statement which is not true of all of them, and least of all of the Epistle which generally stands first in the series; for the Epistle of St. James takes no account of Gentile Christians. Moreover, there are Epistles of St. Paul which are addressed to both Jews and Gentiles in the Churches to which he writes. So that this explanation of the term makes it thoroughly unsuitable for the purpose for which it is used, viz. to mark off these seven Epistles from the Epistles of St. Paul. Nevertheless, this interpretation is nearer to the truth than the former one. To be continue in this ebook

For more than twenty years Douglas Moo’s NICNT volume on Romans has been providing pastors, students, and scholars with profound insight into Paul’s most famous letter. In this thorough revision of his commentary, Moo deals with issues that have come into prominence since the first edition (1996), incorporating the latest research and rewriting the text throughout for better comprehension. Exegetically astute and theologically minded, Moo interacts critically with the new perspective on Paul, highlights the emphasis in Romans on “practical divinity,” and traces the theme of the gospel throughout the letter. His Letter to the Romans in this second edition will inform and enlighten a new generation of serious Bible readers.

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Cuneiform records made some three thousand years ago are the basis for this essay on the ideas of death and the afterlife and the story of the flood which were current among the ancient peoples of the Tigro-Euphrates Valley. Following up on his previous volume, The Babylonian Genesis, the author interprets the famous Gilgamesh epic and other related Babylonian and Assyrian documents. He compares them with corresponding portions of the Old Testament in order to determine the inherent historical relationship of Hebrew and Mesopotamian ideas.

Romans is almost universally celebrated to be one of the greatest Christian writings ever penned. It is the most detailed explanation of the gospel and the relationship between faith and righteousness in the New Testament. Paul accomplishes this by relying heavily on Old Testament passages that provided a foundation for many of the arguments he used to enlighten the Israelites of God’s plan to include the Gentiles as his people along with them. It takes one on a journey to explore how that gospel works to bring man to a place of salvation through obedience by baptism into Christ (Gal 3:27). Its impact on the lives of many noted religious leaders throughout history during the Protestant Reformation and Restoration Movements cannot be underestimated. Such leaders as Augustine, John Chrysostom, John and Charles Wesley, Martin Luther, John Calvin, and Thomas and Alexander Campbell have all expressed the profound impact Romans had on their lives. Luther sparked the greatest religious revival at the time, the Protestant Reformation at Wittenberg in 1517 when he nailed 95 theses to the door of Castle Church which he said was inspired by his reading of the book of Romans. The Campbells began the Restoration Movement during the early 19th century around the time of the “Great Awakening” in the early frontier days, with a call of restoring the pure gospel that Paul explained in the book of Romans. The overarching theme throughout its 16 chapters is to reveal God’s sovereign plan of justification and sanctification to both Jew and Gentile in the church through the gospel where the righteousness of God is revealed. (Romans 1:17) It is God’s blueprint as to how we obtain and maintain faith and what it means to live a righteous life before God.