Category: Recommended

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“Ancient Near Eastern Thought and the Old Testament” by John H. Walton

~ Bob Hayton ~ 1 Comment

I just finished poring over John Walton’s masterful book, Ancient Near Eastern Thought and the Old Testament: Introducing the Conceptual World of the Hebrew Bible. He offers a thorough comparison between Ancient Near Eastern (ANE) thought and literature, and the Bible. His main thesis is that the early Hebrew receivers of the Old Testament text were people of their day. They shared a “common cognitive environment” with that of the Egyptians, Sumerians, Assyrians and Hittites around them. However, they had a key difference. In Walton’s words: “Israel had its covenant with its one God, Yahweh, who spoke through his covenant and the prophets, who were its guardians and champions” (p. 332).

Many conservative Bible students today are leery of these conclusions. They are concerned that the Bible’s uniqueness be preserved and they are wary of modern scholarship’s consensus that there was borrowing from other ANE literature (such as the Flood story in Gilgamesh and elsewhere). Walton speaks to this concern by painstakingly showing what difference the Bible actually communicates against the backdrop of other ANE thought-systems. As an example, take the creation of humanity. In the Bible, people were created not on a whim by indifferent rival deities, but by a loving God. But the fact that people were created in the image of God is important, as that concept was universally understood by the ancients, and often expressed using similar words to what the Hebrew record contains. Walton explains: “Across the ancient world, the image of God did the work of God on the earth” (p. 212). Function and purpose more so than ontology or anthropology is in view.

Other examples of shared ANE ideas include:

  • Cosmology: A fixed earth (on pillars), surrounded by water and high mountains with a hard dome above (the sky) separating the waters above from the waters below. It is through windows or gates in this “firm”-ament, that rain falls to earth. God sits above the dome – in the sphere above the earth. The sun and moon rotate around the earth, and the stars are etched on the bottom of the dome and rotate in cycles.
  • A divine council: Yahweh’s council is not of equal gods clamoring for a vote, He is the Actor; but He is pictured with a council in several passages, likely due to the shared ideas about a divine council. The Bible’s picture of Yahweh’s council speaks directly to ANE thought, offering a contrast in how Yahweh rules.
  • Prophecy and pronouncements of doom or blessing: The prophets of the Bible find numerous parallels in the ancient world – yet true prediction and the central role of the covenant to Israel’s experience, are unique.
  • Teaching through compiling lists of similar subjects: The Bible has much that modern reader find repetitious – but this was a characteristic of ANE literature. Keeping lists of judicial decisions (also referred to as law codes), and other lists of wisdom sayings, etc., was a common teaching tool.
  • Proverbs and wisdom literature: ANE thought abounds with proverbs and wise sayings, many of which are eerily similar to what one finds in the Bible’s book of Proverbs. The book of Job, while often seeming strange to modern readers, is an example of standard genre of literature in the near east: a theodicy. Unlike ANE theodicies, however, the central figure does not ultimately find a capricious god who has no innate claims to being just. Yahweh vindicates his actions, and the reader can see there is a purpose behind Job’s pain.

I am sure to be over-simplifying the matter in some of my examples above. (The book goes into so much more detail on each of these points, and many besides). At times, all of this can be overwhelming. This is a text-book, after all; and as such space is devoted to a detailed description of all the major surviving ANE bodies of literature! But the sidebars (which compare the Bible’s approach on various subjects with ANE thought), the careful arrangement of material, and the extensive index all make the book more useful as a resource, and more accessible to the average Joe.

Many of Walton’s conclusions warrant good hard thinking, and I don’t imagine everyone will follow him on all points. But his approach will change the way you think about certain passages of Scripture. I found many of his insights to be incredibly helpful. His discussion on Joshua 10 and the “sun standing still” highlights the role of apposition (a full moon appearing in the sky before the sun sets) as a “good omen” in ANE thought. He also argues (as he does in The Lost World of Genesis One) that when it comes to creation, the ancients thought in terms of function, name and purpose, rather than on the “substance” or physical/scientific “existence” which is our primary concern. This leads him to notice how the light created in day 1 is called “yom” (normally translated as “day” throughout Genesis 1). He contends the creation of the “stuff” of light (its physical makeup) is likely not in view — instead the creation of time, or periods of time, is what would be important to ANE readers.

Another example is his discussion of Jeremiah 31:33 and the idea of the Torah being “written on the heart.” He points out that what may very well be in view here is the common practice of looking for omens by reading the internal organs of a slaughtered animal — this practice is known as extispicy. Unlike some passages in the OT that have individuals writing something down on their heart (where memory and mnemonic learning is likely implied), in Jeremiah it is Yahweh writing the law on Israel’s heart. The terms used are similar to those used in ANE passages about extispicy. A fuller excerpt may both illustrate Walton’s style and help us understand this particular point:

The revelation that is sought out in extispicy proceedings is for guidance in major decisions and understanding of the intentions and will of deity. If Yahweh were writing the torah on the heart of Israel, he would be providing the same sort of guidance…. how does having the torah written on the heart differ from having it written on stone tablets? If the metaphor is from the world of extispicy, the text indicates that with God’s instructions/law written on the heart of his people, there would be no need for continuing guidance to teach God’s law [editor note: see Jer. 31:34]…. God would be known through his people who would be living out the law faithfully. People with the law written on their heart become a medium of communication [emphasis original]. Writing on the heart replaces not the law, but the teaching of the law. The law on stone had to be taught and could be ignored. The law on the heart represents a medium of modeling, in which case it is not being ignored. In this interpretation of the metaphor, then, the heart is a medium, not a repository. The metaphor would be one of revelation, not of memory. (p. 258)

So in light of the preceding, does the Bible borrow from ANE literature? Is it just another old book that happened to survive? Walton’s answer would be no. He repeatedly points out that it is the “common cognitive environment” that is shared by the Bible and other ANE works of literature. There is no direct borrowing, and the complexities of how different ideas influenced different cultures cannot easily be traced. What is clear is that the OT confronts ANE culture even as it borrows much from that cognitive environment. It traces out clear lines of discontinuity with the culture of its day, yet does not purport to update the thinking of ancients when it comes to science, ontology and sociology. Instead, the Bible reveals Yahweh and His covenant to Israel and calls Israel to live distinctly in their own culture.

This question of ANE influence on the Bible is a point of contention in today’s world. Walton will equip you to face the question dead-on and come away with an even greater appreciation for just what the Bible has to offer. Being aware of what type of literature forms the Old Testament’s cognitive background can help us approach the text with more understanding. I greatly benefited from this book, and recommend it highly to any who teach or preach from the Old Testament.

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“Reformation Women: Sixteenth-Century Figures Who Shaped Christianity’s Rebirth” by Rebecca VanDoodewaard

~ Bob Hayton ~ 1 Comment

The 500th anniversary of Martin Luther’s nailing his 95 Theses to the church door in Wittenberg is coming this October, and you can be sure dozens of books commemorating the Reformation and its significance will be published. It certainly is a good time to reflect on what the Reformation is all about.

Rebecca VanDoodewaard has written a book in this vein that highlights the often forgotten impact that women made in the key events of that tumultuous period. Her book Reformation Women: Sixteenth-Century Figures Who Shaped Christianity’s Rebirth is a fascinating read and will be an encouragement and inspiration to many who read it.

Her book borrows from a series of articles written in the 1800s and compiled into one volume by James Isaac Good in 1901 under the title Famous Women of the Reformed Church. In VanDoodewaard’s book, the content from Good is “revised, expanded, and corrected to make the stories of these remarkable women accessible for today’s church” (p. xiv). Many of the original chapters were removed and a chapter on Katherine Willoughby was added to adapt the work to its author’s purpose of highlighting lesser known Reformation-era women. Indeed, the stories of more recognizable figures, such as Katharina von Bora (Martin Luther’s wife) and Lady Jane Grey (the nine-day Protestant queen of England) are readily available elsewhere. The women included in this volume are largely forgotten, and that is part of the appeal of this short work.

Twelve women are detailed in this book, and their stories interweave with the progress of the Reformation in France, Italy, Germany, Switzerland, the Netherlands, England and beyond. Since many readers will be ignorant of the historical background, a brief introduction is provided to orient us to the major historical developments of the era. A “pastoral” conclusion aims to draw life lessons for Christian women today from the history contained in this volume. A timeline, and some family trees, round out the volume, which concludes with a detailed bibliography. In all, the book is less than 130 pages, so the treatment of any one character is by necessity not fully developed.

Reading through the stories of these women transports the reader into a very different age. Daring escapes, harrowing journeys, heartbreak and sorrows abound. Many of these ladies lost husband (or husbands) and children to religious war, or violent persecution. Some had children removed and placed in Roman Catholic families. Some saw family members betray them or deny the faith.  The plague, “sweating sickness” and other maladies devastated some, and others faced deprivation. In the midst of these trying circumstances, these women served their Lord and His church faithfully. They provided for the needy, sheltered the homeless, visited those in prison, secured the release of their friends and family sometimes, and one even led a Protestant army in the defense of their freedom. Many of these women were of noble birth, and some became queens, a few were scholars in their own right and kept up correspondence with leading Reformers.

From the descriptions above you can imagine how interesting this book is to read. And yet the stories are sad too: we don’t know enough about these women to truly appreciate their worth, and many died far too young. But what we do know is cause for reflection: we can thank God for those who worked so hard to preserve religious freedom and to keep the newly recovered faith intact. We can learn from their example of faithfulness under fire (which some endured quite literally) and be cautioned by those whose testimony was marred or confused through doctrinal laxity or temporary weakness. The examples provided do much to teach Christian women that timidity and quietness do not necessarily equate with godliness. These women were often bold and determined, yet they knew their place and served often alongside their husbands. The stories of these women is a compelling case in point that a complementarian position on women’s roles in the church need not mean that women have no meaningful contributions to make to the church and its ministry!

I thoroughly enjoyed this book and plan to encourage my girls to read it. This makes me want to read more of this period of church history, and I hope it has the same effect on others. I highly recommend this book.

Book Blurbs:

“Reformation Women is a book of rare quality and interest as Rebecca VanDoodewaard opens up a whole new dimension in the ongoing story of Christ’s church. We learn of the enormous contribution made by twelve women to the progress of the Reformation in the sixteenth century. Here we have women from diverse backgrounds—some of whose names we can hardly pronounce—whom God raised up and used in a remarkable way. You will be humbled and inspired by these pages and long to serve God better in whatever sphere you have been placed.” ~ Faith Cook, author of Lady Jane Grey: Nine Day Queen of England and several other Christian biographies and historical books

“Few accessible works exist on the heroines of the Reformation, so I read these biographies with the desire to learn. But I walked away with more than learning; I was challenged and inspired. I have new heroes of the faith, and so will every Christian who reads this wonderful collection.” ~ Jason Helopoulos, associate pastor, University Reformed Church, Lansing, Michigan

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Disclaimer:

This book was provided by the publisher. I was under no obligation to offer a favorable review.

A Biblical Theology of Living Water

~ Bob Hayton ~ Leave a comment

In my most recent opportunity to preach, I enjoyed tracing out a biblical theology of living water. My text was Ezekiel 47:1-12, and the focus was on Ezekiel’s vision of a river of life flowing from the end-times Temple sanctuary (you can see my notes and download the audio here). In one part of the message, I traced out a biblical “history of living waters” in a journey through the Bible. I want to share that outline here. The message was received well, and I hope I gave people a taste of the richness that biblical theology has to offer.

  1. Eden’s Four-fold River
    • Gen. 2:10 “A river flowed out of Eden to water the garden, and there it divided and became four rivers.”
            » Gold, onyx are mentioned in Gen. 2, and they are central to the Temple. There is a tree of life in the garden too, like Ezek. 47, and Rev. 22.
    • SIDENOTE: 3 points illustrating why Ezekiel is looking back on Eden with his prophecy in Ezek. 47.
      1. Ezek. 36:35 “land shall be like a garden of Eden.”
      2. Eden called the Mountain of God in Ezek. 28:14 and the temple vision starts with the Temple on a high mountain (Ezek. 40:2).
      3. Outside of Eden was wilderness – similar to the Dead Sea region being a wilderness (prior to the coming of the river in Ezek. 47).
  2. Water from the Rock (Exodus) – preserved life
    • Ps.  78:16 “He made streams come out of the rock and caused waters to flow down like rivers.”
    • Exod. 17:6 “you shall strike the rock and water shall come out of it, and the people will drink.”
  3. The Joyful River of God
    • Ps. 46:4 “There is a river whose streams make glad the city of God.”
            » There is no river in Jerusalem.
    • Ps. 36:8-9 “and you give them drink from the river of your delights. For with you is the fountain of life…”
    • Ps. 63:1 “…my soul thirsts for you; my flesh faints for you, as in a dry and weary land where there is no water.”
    • Is. 12:3 “With joy you will draw water from the wells of salvation.”
  4. The LORD is the Fountain
    • Jer. 2:13 “they have forsaken me, the fountain of living waters.”
    • Jer. 17:13 “they have forsaken the LORD, the fountain of living water.”
  5. Streams in the Desert (New Exodus) – renewed life
    • Is. 35:6 “waters break forth in the wilderness, and streams in the desert; the burning sand shall become a pool, and the thirsty ground springs of water.”
    • Is. 43:19 “For I will make a way in the wilderness and rivers in the desert.”
    • Is. 48:21 “they did not thirst when he led them through the deserts; he made water flow for them from the rock; he split the rock and the water gushed out.”
    • Is. 49:10 “He who has pity on them will lead them, and by springs of water will guide them.”
    • SIDENOTE: the NT draws on this, with John the Baptist using the same cry given in Is. 40:3 – another New Exodus passage.
  6. Cleansing with Water and the Outpouring of the Spirit
    • Is. 44:3 “I will pour water on the thirsty land, and streams on the dry ground; I will pour my Spirit upon your offspring, and my blessing on your descendants.”
    • Ezek. 36:25-27 “I will sprinkle clean water on you, and you will be clean… I will put my Spirit within you…”
  7. Renewed Israel and a fountain in Jerusalem
    • Is. 58:11 “you shall be like a watered garden, like a spring of water, whose waters do not fail.”
    • Zech. 14:8 “on that day living waters shall flow from Jerusalem.”
    • Joel 3:18 “in that day… a fountain shall come forth from the house of the LORD and water the Valley of Shittim.”
    • Zech. 13:1 “on that day there shall be a fountain opened for the house of David and the inhabitants of Jerusalem, to cleanse them from sin and uncleanness.”
            » To cleanse sin.
  8. New Jerusalem (ultimate fulfillment)
    • Rev. 22:1-2 “Then the angel showed me the river of the water of life, bright as crystal, flowing from the throne of God and of the Lamb through the middle of the street of the city; also, on either side of the river, the tree of life with its twelve kinds of fruit, yielding its fruit each month. The leaves of the tree were for the healing of the nations.”
            » Clearly draws from Ezekiel.
    • Rev. 7:17 “For the Lamb in the midst of the throne will be their shepherd and he will guide them to springs of living water.”
            » ultimate New Exodus.
  9. CONCLUSION from this Biblical History
    • Water is connected with spiritual joy and life in God’s presence.
    • Water is sourced in God – the True Fountain of Life.
    • Water is associated with the Temple:
            » Eden itself was a paradise – “Garden of God” – depicted in Ezek. 28 as a mountain.
            » Eden is the template to which the Tabernacle and Temple imagery point back to.
            » Ezekiel’s temple looks back to Eden with the “trees of life” on its banks (Ezek. 47).
    • Water is associated with the Holy Spirit who will be outpoured and cleanse the renewed Israelites (and believers in Christ) of their sins.

“Getting Jesus Wrong: Giving Up Spiritual Vitamins and Checklist Christianity” by Matt Johnson

~ Bob Hayton ~ 3 Comments

Getting Jesus Wrong: Giving Up Spiritual Vitamins and Checklist Christianity by Matt JohnsonGetting Jesus Wrong may be one of the best titles I’ve seen in a while, and the book comes close to living up to its provocative name. The author is not well known, but his message deserves to be heard by one and all.

Matt Johnson is an interesting story in himself, a self-professed punk rocker who found Jesus and meandered his way through a small Pentecostal church and into a Calvary Chapel. He winds up in an evangelical mega church in Seattle with a reformed bent. A church, mind you, that has lately disbanded due to problems with its leadership. (While Johnson doesn’t say it plainly, it is hard not to see this as Mars Hill Church and Mark Driscoll.)

Out of this ruin, Johnson emerges — but not untouched by the problems. At times he is painfully honest about his own condition. Jobless, with marital problems, burned out and disillusioned — he doesn’t seem at first glance to be the kind of person who could and should author such a book as this. But his brokenness is appealing, and his message is freeing — both for himself and the reader. He has been wowed by a rediscovery of the free Gospel, unhindered by law. He has left behind a legalistic view of Christianity and found solid ground on which to stand.

The book uses his checkered history as a case study for how false impressions of Jesus can warp our Christianity. To many, Jesus is a Life Coach who may even offer a checklist for how to find a better life now. Or maybe Jesus is a movement leader or visionary who excites people to follow, only to use them as cogs to build his ministry. In all of this, acceptance with God and hope for the future depends on how well you follow the coach, keep the checklist, or contribute to the movement and the vision. And in the end, this approach leads to either pride or despair. You just can’t do it. But if you could, then it’s all you and not Jesus anyway.

The antidote to this problem is understanding the proper role of God’s Law (and the little “l” laws that we often substitute). The Law is meant to kill us and leave us bereft of any hope apart from Christ. It is meant to make the Gospel that much sweeter, and grace so much greater. God loves his Son, and we are united to Jesus by faith. God is pleased with us, we don’t have to earn his favor or maintain our standing through effort. This understanding should lead to humility and real hope.

This is a great message, and yet it can be misconstrued. I don’t get the sense that Matt is saying holy living doesn’t matter — although some could go there if they wanted. And neither does he say that God’s grace does not produce righteousness in us either. But the law/Gospel distinction presented is refreshing, especially for those who have become enamored with the latest movement or visionary leader, and have lost sight of the soul-sustaining power of the Gospel. Johnson is careful to point back to himself as the source of the legalism. There were good people in his previous churches, and even a good church can’t keep a legalist out.

Some will appreciate his authentic and open style. Others may be alarmed at his levity. I winced when I read about he and his Christian friend’s penchant for “sloopersizing” their beer! Johnson’s background leaves him more open-minded on some theological points than some will like: he is rethinking his views on traditional gender roles (complementarianism) for example. He also speaks of Christ’s presence in the weekly communion and how the juice dribbling down his hand reminds him of his need for Christ. This sounds more Lutheran than a typical evangelical is accustomed to. But Johnson’s clarity and openness redeems the book: his insights into contemporary Christianity’s infatuation with morality (“law-lite”) and his prescription for struggling legalists is invaluable.

As a sample of his style, and to end on a positive note, let me share a brief excerpt. Then get this book, especially if you have ever been burnt out, or struggled with legalism. In fact, you can get a copy to give to someone you think may be in that condition — but read it yourself first. I’m sure you’ll benefit as well.

When your life is in the crapper, when your church is torn apart by wolves, God is present even if you can’t see it or feel his presence. I have hope in the trials of life that he still makes beauty out of ashes (Isaiah 61:3). (p. 129)

Book Blurbs:

“This is a fun book to read. More than that, it’s spot-on, filled with the Bible’s central message. Tired of chicken-soup-for-the-soul spirituality? Then read this book!” ~ Michael Horton, Professor of Theology, Westminster Seminary California; cohost, “White Horse Inn” broadcast/podcast

“Because we’ve yawned at the gospel, Jesus has been refashioned into a person who offers more practical help: he’s given to you so that you can love yourself more, be a re­ally great you, and be part of our really great movement. Matt Johnson struggled under the tyrant of that sort of Jesus until he discovered the wonder of the real Jesus—the One who dis­penses both Law and Gospel. This book is a strong antidote to all the ‘wrong’ Jesuses out there. I encourage you to read it and share it with friends. You’ll be glad you did.” ~ Elyse M. Fitzpatrick, author of Because He Loves Me

See more reviews at litfuse.com.

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Disclaimer:

This book was provided by the publisher. I was under no obligation to offer a favorable review.

Charles E. Hill on Developments in New Testament Textual Criticism

~ Bob Hayton ~ Leave a comment

A common assumption among critics of Christianity is that the New Testament was standardized after a long period of textual flux. Only by the fourth century A.D., it is argued, were the competing texts consolidated into standard recensions that became the Alexandrian text and later the Byzantine text. This two to three hundred year period of textual flux gives skeptics room to assume that along with the text, received doctrines such as the deity of Christ and the role of subsitutionary atonement  were also only lately agreed upon.

While there had been textual evidence that seemed to suggest great textual fluidity in the first two centuries after Christ, the more we study the early NT papyrii (over 60 significant portions of NT manuscripts that date from the apx. A.D. 125 to the 400s) the shorter any period of textual flux becomes. Last year, Dr. Charles E. Hill delivered the Spring academic lecture at Reformed Theological Seminary in Orlando on the topic of the early development of the New Testament text. And his lecture which is available online, does much to clear up this question (see the lecture description here). In 53 minutes (he begins at the 6 minute mark) he gives an overview of the history of textual criticism and details how the scholastic consensus from textual critics familiar with the evidence has shifted in the last few decades. The takeaway from his lecture is that the New Testament text is much more solid than skeptics would have us believe.

If you are interested in textual debates, the new atheism, or textual criticism, this lecture will be informative. Even for those who may be majority text proponents, the recounting of the current state of textual criticism today will prove instructive. Hill is the John R. Richardson Professor of New Testament and Early Christianity at Reformed Theological Seminary Orlando, and has graduate degrees from Westminster Theological Seminary California (M.Div.) and the University of Cambridge (Ph.D.). He is the author of several books, and was co-editor and contributor to The Early Text of the New Testament (Oxford University Press, 2012).