Category: Theology

Classic Arm Chair Theology at its best (or should that read worst?)

“New Testament Text and Translation Commentary” by Philip Comfort

~ Bob Hayton ~ 2 Comments

Author: Philip W. Comfort
Format: Hardcover
Page Count: 899
Publisher: Tyndale House
Publication Date: 2008
ISBN: 9781414310343
Rating: 5 of 5 stars

I have always been intrigued by textual criticism and the study of how we got our Bible. The Bibles we have today are the descendants of hand written manuscripts, written on papyri, vellum or paper, and in either large (uncial) or small (miniscule) letters. Those manuscripts were written originally in Hebrew, Greek or Aramaic, and later translated into Latin, Syriac, Coptic, Armenian, and other languages. Today we have English Bibles finely produced from the magic of printing presses and publishing houses. But how can we know that these Bibles accurately represent what was originally written? This is where textual criticism comes in — a highly disputed field, especially in today’s skeptical age. Textual scholars referred to as critics, take the time to compare all the hand written manuscripts that have been preserved down to our day. Using various methods of comparing, contrasting and evaluating the readings of numerous manuscripts (over 5700 for the NT!), they help guide today’s church in deciding which textual variants are the likely original readings.

Philip Comfort is one of these scholars, and he has provided a fabulous resource for Bible scholars, pastors, and others to study the textual data on all the 3,000 or so places in the New Testament where we find textual variants that may affect the Bible translations we have in our hands. Comfort focuses primarily on the variants which result in differences between the various English Bible versions in use today (KJV, NKJV, NASB, NIV, ESV, HCSB, NLT, TNIV, NRSV, etc.). He also highlights some of the intriguing variants and places where the Western family of manuscripts often expands the text. What makes Comfort’s work so especially valuable is that his discussion is all in English! He discusses the Greek and other languages, but is mindful of the non-technical, English speaking reader. This makes New Testament Text and Translation Commentary (NTTTC) very accessible, opening up the intricacies of textual critical studies to the average Bible student.

While Comfort may not include all the textual data accessible to scholars in the UBS4 or NA27 Greek texts and other scholarly resources, he does format his work and provide relevant information in a much more user-friendly format. In places where there are two or more variants that have affected the English Bibles, Comfort will first give each variant reading in Greek and English, then he lists the Greek manuscripts and other supports for each variant, and he also adds which English Bibles follow that variant in their text or margin. Following all of this, he offers a brief discussion of that particular variant, taking us step by step through how a conservative, evangelical scholar will assess this textual evidence to arrive at a conclusion concerning this particular reading.

This detailed analysis of each major variant in the Greek New Testament makes up the bulk of the book and provides an easy to look up reference for practically any passage where one might encounter a variant. Comfort also provides a brief overview of textual criticism and a very interesting assessment of the major textual witnesses for each section of the New Testament. He displays an extensive understanding of the papyri manuscripts in particular as well as the history of textual criticism and all the relevant data. A few appendices are also included for more specialized discussions.

NTTTC doesn’t stick to strictly textual critical matters. In Mk. 7:3 a discussion of manners and customs of Bible times is required to understand the Greek phrase “wash their hands with a fist” . Exegetical matters are also addressed, such as in the conservative and delicate handling of the variant at 1 Cor. 14:34-35. NTTTC’s format makes difficult and highly technical discussions much easier. When discussing the ending of Mark, he helpfully lays out all 5 variations of the ending providing a few pages of discussion. At Acts 20:28 he discusses two variants together, by first delineating all the various combinations of the two variants, and helpfully summarizing the options and discussing each option in light of exegetical matters as well.

The discussions in NTTTC prove enlightening. One learns the importance of understanding the patterns of particular scribes when discussing variants such as Luke 24:3 where Comfort explains why Westcott and Hort were wrong. The major passages like the ending of Mark and John 7:53-8:11 are covered in depth. Comfort is honest about some variants being driven by theological considerations, such as in Heb. 2:9. Interestingly, the theological bias in textual variants was almost always rejected by the church in days of old as well as today.

One excerpt of this work will serve to illustrate its value well. Regarding Jude 4, Comfort states:

The reading in TR, poorly attested, is probably an attempt to avoid calling Jesus δεσποτην (“Master” ), when this title is usually ascribed to God (Luke 2:29; Acts 4:24; Rev. 6:10). Hence, θεον (“God” ) was appended to δεσποτην. However, 2 Pet. 2:1, a parallel passage, identifies the redeemer, Jesus Christ, as the δεσποτην. So here also the WH NU reading, which is extremely well documented, shows that Jude considered Jesus to be the absolute sovereign.

As one well attuned to the issues relating to King James Onlyism, I found this volume especially helpful. 26 times I found a KJV reading to be supported by no Greek manuscripts. Western additions such as “full of the Holy Spirit” at Acts 15:32 and “Jesus” at Acts 17:31 reveal that “omissions” are in the eye of the beholder. Does the TR omit these important phrases or the Western texts add them? It was through my KJV Onlyism debate lenses that I discovered a few minor errors in Comfort’s text. He wrongly claims the KJV followed Stephanus’ 1550 TR (along with the WH/ NU modern Greek Text) at Rev. 16:5 when in fact they followed Beza’s conjectural emendation “and shall be” instead of “holy one” . He also seems to state that a variant at Rom. 7:6 was introduced by Elzevirs’ TR and then later adopted by the KJV, however the KJV was translated 22 years prior to the Elzevirs’ work. The reading in question was introduced by Beza in one of his editions used by the KJV translators. Also at Luke 2:38 he lists the Vulgate as the sole support for the KJV reading, but Robinson-Pierpont’s Majority Text edition includes the KJV reading “Lord” .

I would have liked Comfort to address more passages relevant to the KJV Only debate. It would have been great if he had mentioned which variants the printed Greek Majority Text’s of Hodges-Farstad or Robinson-Pierpont adopted as well. But space constraints are totally understandable. I also wish he had somehow indicated if the manuscript listings given for a particular passage are complete or not. If more evidence is available (or not) for a given variant, it would be nice to know. Perhaps using an asterisk when all the known witnesses to a variant were listed would help.

All in all, I can’t recommend Comfort’s work more highly. This is an important volume and I will be referring to it often in years to come.

Disclaimer: this book was provided by the publisher for review. The reviewer was under no obligation to provide a positive review.

This book is available for purchase at the following sites: Amazon.com or direct from Tyndale House.

“Don’t Stop Believing: Why Living Like Jesus Isn’t Enough” by Michael E. Wittmer

~ Bob Hayton ~ 11 Comments

DontStopBelievingAuthors: Michael E. Wittmer
Format: Soft cover
Page Count: 230
Publisher: Zondervan
Publication Date: 2008
ISBN: 9780310281160
Rating: 5 of 5 stars

I’m guessing that many who will read this review will be younger evangelicals who are aware of the Emerging Church movement. Many are intrigued with the idea of doing church differently. We’ve awakened to inadequacies in the church our parents raised us in. For people like us, the generational appeal of the Emergent movement is strong. Polarizing doctrines along with the conservative-liberal divide turn us off. A welcoming community of large-hearted lovers of Jesus sounds both authentic and attractive.

This desire for authentic Christian fellowship is not wrong by itself. Doing church in new and tantalizingly different ways isn’t either. Luther, Wesley and Moody attest to that. Yet the newness of the Emergent movement is often all that is needed for it to earn sharp and stinging conservative rebukes. Such smug dismissals only prove the point of these “postmodern innovators” , as Michael Wittmer dubs them. Conservative Christians today are infected with a rampant modernism that assumes it has arrived. With everything figured out, conservative Christianity has no room for postmodern Emergent craziness.

Put me down as one conservative who doesn’t think we’re above criticism. I tend to see the Emergent movement as reacting against some very real deficiencies in some versions of conservative Christianity. Before reading Don’t Stop Believing: Why Living Like Jesus Is Not Enough, I wouldn’t have been able to articulate all of this exactly. I couldn’t put my finger on exactly what it was that seemed right about the Emergent phenomenon. With Michael Wittmer’s book, however, I’m much more equipped to think through the all the ramifications of the postmodern innovations so popular today.

Wittmer isn’t afraid to listen to the postmodern innovators. Listen and learn. From what I can gather from reading the book, Wittmer hails from a staunchly conservative background. I wouldn’t be surprised if he is intimately familiar with independent Baptist fundamentalism like I am. From such a background it is easy to see how many of the Emergent criticisms would hit home.

Post-moderns claim we conservatives often love the sinner’s soul more than his body. We aim for conversions more than lasting social change. We care more about deathbed conversions than good works and justice. Our churches are not welcoming and inviting to the unchurched, and our world-view comes off too cocky and self-confident. We have everything figured out and don’t struggle with doubt or pain. We care more about scientific and logical proofs for inerrancy than we do for the Bible’s overarching themes and meta narrative. We’re too quick to distance ourselves from the world than be friends to publicans and sinners.

There’s more. Must you believe something to be saved? Are people good or bad? Is Homosexuality acceptable biblically? Doesn’t penal substitution turn the cross into divine child abuse? Does Hell really last forever, and would a loving God really send anyone there? Is it really possible to know anything for certain? These questions and more are raised, and carefully dealt with in Wittmer’s book.

As one can see, with the Emergent movement, valid criticisms and sincere questions often get muddled together with a more radical revision of the fundamentals of the faith. In light of how many postmodern innovators are quick to embrace full fledged inclusivism (the idea that people will likely be saved apart from faith in Jesus Christ), and their lack of owning up to virtually any non-negotiable beliefs, it is easy to see why many dismiss the movement as a whole, out of hand.

The strength of Wittmer’s approach lies in his patient hearing out of both sides. He sketches the conservative view and the postmodern reaction. Then he paves a middle ground that holds to a high (conservative) view of Scripture while appreciating insights from the postmodern position. He argues for a both/and approach which often does more justice to the Bible than either extreme. While he ends up defending conservative doctrines, he is not afraid to challenge conservative methods and motifs.

Such a discussion could easily become tedious and overly philosophical or theological. Wittmer’s writing style is so clear and lucid that with the help of illustrations and personal anecdotes, he makes the discussion fun to read. His many charts help convey his point even more clearly. The diagrams capture the discussions well, summarizing the perspectives of each side along with his middle ground approach.

Postmodern innovators and Emergent church leaders are not likely to change course as a result of this book. What I hope happens, is many a young evangelical is equipped and encouraged to opt for a conservative Christian approach that aims to both believe and live life here on earth well. As Wittmer puts it: “Genuine Christians never stop serving because they never stop loving, and they never stop loving because they never stop believing.”

If you are looking for a helpful introduction to the postmodern/Emergent church discussion, look no further than Don’t Stop Believing. And if you are concerned for a friend, or even for yourself, about the doctrine-is-optional appeal of postmodernism, pick up this book. You will be challenged, and encouraged in the faith.

Disclaimer: this book was provided by the publisher for review. The reviewer was under no obligation to provide a positive review.

This book is available for purchase at the following sites: Amazon.com or direct from Zondervan.

That's Hebrew to Me!

~ fundyreformed ~ 6 Comments

I’ve been studying Hebrew this year, and let me tell you. The phrase, “That’s Greek to me” now communicates nothing to me. Greek is far easier than Hebrew. I wanted to share the new Hebrew grammar we’ve been using: A Modern Hebrew Grammar by Duane Garrett and Jason Derouchie.

The book will be published in July by Broadman and Holman, but we’ve been using a prepub version. One of the authors is my Sunday School teacher at church, Dr. Jason Derouchie; so that makes studying Hebrew a little easier, as I can get help from the author, himself.

Let me give you the Shema. Here’s Deuteronomy 6:4-5 in Hebrew.

click to expand

If you’re interested, bibleworks.com offers the Hebrew Font I used for this, for free download. They also have a helpful keyboard legend. And for a final Hebrew note, you can download a free Greek & Hebrew Interlinear from Scripture4All.org.

A Christ-Centered Perspective of King James Onlyism

~ fundyreformed ~ 16 Comments

Damien over at Return to Biblicism, just completed a three part series on “Christ and the Scriptures“. He gives me hope: there are other people out there who write longer blog posts than I do!!!

His series focuses on why we believe the Bible, and he argues convincingly that we should believe in Christ first, and the Bible because of what Christ believes about the Bible. Today’s post is where the rubber hits the road for the King James Only debate. He illustrates how Jesus uses the LXX, and what that should mean for our views of Bible versions today.

I’m going to steal a chart he used in today’s post, but I want you all to go over and read his post too, now. In Luke 4, Jesus is specifically said to pick up a scroll in the synagogue and read what was written there. See how what was written compares to the Hebrew Old Testament (as translated by the KJV) and the LXX Greek Old Testament. Click chart below to expand.

click to expand

This argument, coupled with a comparison of how Scripture quotes Scripture (OT quoting the OT, NT quoting the OT or the NT), and then seeing how Scripture records single events in multiple passages (in the OT and NT), is the knock-out blow to the KJV Only argument. If we treat Scripture and think about it in a way similar to Jesus and the apostles/prophets, how can we go wrong?

For more on this line of reasoning, read Damien’s post, or check out this article by Brian Tegart entitled “Jesus is not KJV-only“.

Quotes to Note 7: The Church Spiritually Fulfills OT Penal Execution Laws

~ Bob Hayton ~ 4 Comments

I’ve been enjoying the book Him We Proclaim: Preaching Christ from All the Scriptures by Dennis Johnson (P&R), lately. I hope to finish the book and have a review up by next week.

This morning I came across a section that I’ll share in a quote below. I had never thought of the connection between the penal execution laws in the OT legal code and the church’s responsibility to discipline and excommunicate its erring members. May this quote stir you up to thinking more about the marvelous unity of Scripture and the glorious privilege we have as members of Christ’s church.

… Leviticus 20:11 required that Israel put to death a man who had sexual relations with his father’s wife. The apostle Paul, addressing the same situation in 1 Corinthians 5:1-13, instructs the church to exercise ecclesiastical excommunication, not physical execution. This formal expulsion of the unrepentant sinner is a sobering and severe sanction, since it is “to deliver this man to Satan.” Yet, excommunication also envisions the possibility that God’s mercy will soften the offender’s hardened heart through the church’s discipline, to the end “that his spirit may be saved in the day of the Lord” (vs. 5). By closing his discussion with a citation from another text from the Mosaic law dealing with penalties for sexual sins (“Purge the evil person from among you,” Deut. 22:22, 24), Paul identifies the church as the fulfillment of Israel and the spiritual discipline by which the church protects its communal purity as the fulfillment of the penal sanctions by which Israel was to maintain its corporate holiness…. [Him We Proclaim, Dennis Johnson (P&R Publishing, 2007) pg. 281]