Tag: exegesis

Great Deal on 2 Excellent Guides to Understanding & Applying the Bible

~ Bob Hayton ~ Leave a comment

Westminster Bookstore has a great deal on a pair of highly recommended resources for Bible study. How to Understand and Apply the Old Testament by Jason S. DeRouchie and How to Understand and Apply the New Testament by Andrew D. Naselli are new titles from P & R Publishing.

This pair of books both include forewords by D.A. Carson, and each author is a professor at Bethlehem College and Seminary, Minneapolis, MN, founded by John Piper. DeRouchie is Professor of OT and Biblical Theology, and Naselli is Assistant Professor of NT and Theology.

These tools cover everything needed to go from biblical text to Bible lesson or Sunday morning sermon: understanding genre and literary units, delving into textual variants and Bible translation, diagramming/bracketing the passage looking for semantic relationships, word and concept studies, understanding historical and literary contexts, and reviewing biblical and systematic theology implications. The books are written with lay church leaders in mind, avoiding technical jargon wherever possible.

Here is a full description of the books with many of the numerous book endorsements from church leaders. The sale is 45% off individual volumes ($22) and 50% off the set ($40). This fantastic deal ends April 11, 2017.

Book Briefs: “Reformation Readings of Paul” edited by Michael Allen and Jonathan A. Linebaugh

~ Bob Hayton ~ 2 Comments

Reformation Readings of Paul edited by Michael Allen and Jonathan LinebaughToday is Reformation Day. 498 years ago today, October 31, Martin Luther nailed the 95 Theses on the church door in Wittenburg. And the rest is history!

Luther’s theology was born out of a careful interaction with the text of Scripture. Indeed the reading of Scripture played a prominent role in Luther’s conversion and that of many other reformers. Luther’s revelation from his reading of Romans 1:16 is commonly known. Another reformer in England, shares a similar account of his own conversion from reading a passage also written by the Apostle Paul.

Thomas Bilney, who in 1519 obtained an edition of Desiderius Erasmus’s translation of the Bible in order to savor the eloquence of the Latin only to

chance upon this sentence of St. Paul… in 1 Tim 1:15 “It is a true saying and worthy of all men to be embraced, that Christ Jesus came into the world to save sinners, of whom I am the chief and principal.” This one sentence, through God’s instruction… working inwardly in my heart, did so gladden it–which before was wounded by the awareness of my sins almost to the point of desperation–that immediately I felt a marvelous inner peace, so much so that my bruised bones leapt for joy.”

[quote from John Fox’s Actes and Monuments, in Reformation Readings of Paul, p. 15]

This refreshing reminder of the power of Scripture is included in the introduction to a new book exploring the Reformer’s interpretive readings of Paul. Pauline scholarship today is largely skeptical of Luther’s interpretation of Paul. Protestantism in general does not follow all of Luther’s doctrines. We do credit him with the recovery of the gospel of grace, however. Luther’s exact definition of justification, however, is under criticism today by Pauline scholars. Yet more often than not, it is the legacy of Luther rather than Luther’s own interpretations that is disputed. The same can be said of other Reformers as well.

Did Luther really reimagine Paul and make Galatians speak to 16th century problems? Did Calvin read his Reformation era realities back into the Pauline texts he unpacked? Some Pauline scholars would make us think so.

In Reformation Readings of Paul: Explorations in History and Exegesis (IVP, 2015), editors Michael Allen and Jonathan A. Linebaugh take the time to bring the Reformers to life as readers of Paul. The book brings a fresh look at the exegetical readings of Luther and other Reformers, showcases the historical and theological background of their era, and then seeks to bring these insights into conversation with current Pauline studies. This approach “invite(s) the reformers back into the discussion about Paul’s texts and the theology they articulated as a reading of those texts” and is especially helpful given the relative “absence of detailed engagement with the exegesis and theology of the reformers” in contemporary circles (p. 13).

This book may not present a view that all Protestants will agree with, but it will bring us back to engagement with the Reformers. We will learn how Luther read Galatians, and how Romans shaped Philipp Melanchthon’s theology. Martin Bucer and Ephesians, the Corinthian Epistles and John Calvin and finally the Letters of Paul and Thomas Cranmer more generally. In addition to the editors, the following authors contribute to the book: David C. Fink, John M. G. Barclay, Robert Kolb, Mark Seifrid, Brian Lugioyo, Wesley Hill, Dane C. Ortlund, Ashley Null and Gerald Bray.

This volume promises to be an intriguing read and may be worth checking out this Reformation Day. I want to share the takeaway from the introduction:

For the reformers, Scripture is the “living and active” Word… and is therefore less an object for us to interpret than it is the sound of the speaking God who interprets us. Understood this way, Scripture is God speaking, reading is listening, and helpful commentary is simply that which helps us hear. That, in the end, is the criterion the reformers would asked to be judged by: having heard them read Paul, are our ears more open to the gospel he proclaimed–the gospel the reformers, like Paul, were “unashamed” of because they, like Paul, confessed it to be “the power of God unto salvation” (Rom 1:16 KJV)? (p. 19)

Purchase a copy of this book at Amazon.com, Christianbook.com, or direct from IVP.

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

Another Look at Zipporah and Her “Bloody Husband” (Exodus 4:24-26)

~ Bob Hayton ~ 1 Comment

A Commentary on Exodus by Duane A. GarrettThe short account of Zipporah being forced to circumcise her son is one of the most enigmatic and puzzling texts for modern readers. I want to look at the text here briefly and allow Duane A. Garrett to help clear things up. Garrett is the author of the latest commentary in the Kregel Exegetical Library. His A Commentary on Exodus is absolutely superb, I am thoroughly enjoying it and hope to have a review up soon.

Here is our text, first in the ESV and then in Garrett’s translation provided in the commentary:

24 At a lodging place on the way the Lord met him and sought to put him to death. 25 Then Zipporah took a flint and cut off her son’s foreskin and touched Moses’ feet with it and said, “Surely you are a bridegroom of blood to me!” 26 So he let him alone. It was then that she said, “A bridegroom of blood,” because of the circumcision. (ESV)

24 Now it happened along the way at a lodging place that YHWH encountered him and sought to put him to death. 25 And Zipporah took a flint, and she cut off her son’s foreskin, and she touched his feet, and she said, “You are my hatan damim (kindsman by the blood of circumcision)!” 26 And he let him alone. In that episode she said hatan damim with reference to the circumcision ritual. (Garrett, p. 222-223)

I cannot reproduce Garrett’s entire discussion, but will provide the introduction to his discussion of this text. I’ll also summarize some of his many arguments (against the “standard interpretation” and for his own) and then present his conclusion. I’ll also excerpt his theological take-home points as well.

This text is very difficult. What would probably pass for the standard interpretation among evangelical Protestants is as follows. Moses had two sons, but he had not yet circumcised one of them. On the way to Egypt he was suddenly incapacitated (by a severe illness) as a punishment from God for this neglect. Moses, calling from his sickbed, told Zipporah what the problem was and that she had to circumcise the boy, and she performed the circumsion. By doing this, she averted the wrath of God against Moses. But she found the whole process disgusting and blamed Moses for putting her through the ordeal, so she threw the boy’s foreskin at Moses’s feet and called him bloddy and disgusting). Her revulsion toward what had happened was so great that she went back to her father at that time; we do not see her again until Exod. 18:2.

Every aspect of the above interpretation, except that Zipporah circumcised her son, is almost cerainly wrong…. (p. 225-226)

Some of his key arguments are that the text calls the boy “her son” and focuses on Zipporah, not Moses. There is no indication in the text that Moses is present with her at this time. The pronoun “him” likely points forward to the boy as being sick. The text doesn’t say Moses told Zipporah to do anything. Zipporah a shepherdess was likely very familiar wtih anatomy and familiar with circumcision rites in her own tribe. The most natural reading of the text is that she touches the boy’s feet – not those of Moses. “Feet” can be a euphemism for genitals, but doesn’t need to be in this case. It could be a ritual touching of the feet, similar to the annointing in Leviticus that puts blood and annointing oil on the priest’s big toes. The same word for “touch” here is used in Exod. 12:22 which may point to this being a ritual ceremony.

Garrett’s longest discussion is on the “bloody bridegroom” terminology and the use of the various Hebrew terms. He takes it as a liturgical expression that was probably used in Midianite circumcisions and it survives here in Exodus as a “linguistic fossil,” and does not follow normal Hebrew meaning. The specific interpretation he gives for the entire account does seem quite probable and I tend to agree with his view here on this term, particularly since it doesn’t mention Moses but is said of the circumcision act. Verse 26 has to remind the Hebrew readers what this phrase was directed toward, since it is an unusual expression even for Hebrew readers.

Here then is Garrett’s interpretation:

We might, therefore, suggest the following reconstruction of the story behind this text. Moses and Zipporah set out for Egypt. Along the way, their son suddenly became deathly ill. Zipporah recognized that the boy needed to be circumcised, and she did the act with a flint knife (flint can be more finely sharpened than can bronze and is therefore better for performing surgery). After the removal of the foreskin, she ritually touched the boy’s feet (or genitals) with her hand or the flint while saying, “You are hatan damim to me” (a member of my community by virture of the blood of circumcision). These formulaic words concluded the circumcision ceremony. The act formalized the inclusion of the boy in the community. After that, the boy recovered. Ziporah had turned aside the wrath of God.

Which son was it? We do not know, but since there is no birth report for Eliezer during their time in Midian, it is possible that he was born right about the time Moses set out for Egypt. This would explain Moses’s desire to get a donkey for the woman and the children. Why was one son not circumcised? Again, we do not know, but if the above conjecture is correct, it may be that they thought it dangerous to circumcise the boy right as they set out on a journey across the wilderness. ON the other hand, it may be that the uncircumcised son was Gershom, the firstborn, as some Jewish interpreters have maintained. Why is the boy called “her son” and not “Moses’s son”? Probably because Moses play no role in the story; this is about what Zipporah did.

An important feature of the text, however, is how it is linked to its context. In v. 20, Moses provides for “his sons,” while v. 23 speaks of “my son” and “your son,” and v. 25 speaks of “her son.” Thus, the issue of how parents treat their sons dominates this passage. In addition, as Sarna points out, 4:22-23 is focused on the life and death of the “firstborn,” while 4:24-26 indicates that the son must be circumcised in order to live…. This parallel further suggests that it was the son, not Moses, whose life was in danger…. In the broader context of Exodus, the portrayal of Zipporah turning aside God’s wrath from her son is paralleled in Moses’s doing the same for all of Israel in Exod. 32:9-14. (p. 230-232)

From this interpretation of the text, here are a few of Garrett’s theological take-home points:

The circumcision of Zipporah’s son makes the point that one cannot be considered to be part of Israel, and so to be YHWH’s son, unless one is circumcised. For the Israelites, the warning was that they could only escape the great wrath of God directed against Egypt’s sons by being sure that their own sons were circumcised. By analogy, one is not one of God’s people by mere association….

Zipporah, in her actions, demonstrates spiritual insight applied to the protection of her children. Spiritual wisdom and intervention is necessary in order to save one’s children from destruction….

Christ is the supreme example of the obedient son. He is also the true firstborn of God, and he provided for us the circumcision that removes the defilement of the flesh and allows us to join the people of God (Eph. 2:11-13; Col. 2:11). (p. 232)

I found this treatment extremely helpful and illuminating. This is an example of the care with which Garrett handles the text and is representative of his exegetical treatment throughout the commentary. He is not usually offering an innovative interpretation (as he does above), but he brings clarity and his masterful knowledge of Hebrew to bear on the questions at hand.

Check out the book’s detail page at Kregel.com, where you can find an excerpt. Or pick up a copy at any of the following retailers:

• Westminster Bookstore
• Christianbook.com
• Amazon.com
• Direct from Kregel

Disclaimer: This book was provided by Kregel Academic for review. The reviewer was under no obligation to offer a positive review.

“Textual Criticism of the Hebrew Bible (3rd Ed.)” by Emanuel Tov

~ Bob Hayton ~ 4 Comments

Book Details:
  • Author: Emanuel Tov
  • Category: Academic, Biblical Language
  • Publisher: Fortress Press (2012)
  • Format: hardcover
  • Page Count: 512
  • ISBN#: 9780800696641
  • List Price: $90.00
  • Rating: Recommended

Review:
Reading Textual Criticism of the Hebrew Bible by Emanuel Tov was both a joy and a challenge. I thoroughly enjoyed immersing myself in the world of the Hebrew Bible. Ancient manuscripts, Dead Sea Scroll finds, ancient versions, textual variants — all of these things stir the Bible-geek in me. At the same time, the state of current scholarship with regard to the Old Testament text can be a bit troubling to an evangelical Christian. While the New Testament stands affirmed by numerous manuscript discoveries to the extent that almost all textual critics can agree on the vast majority of the minute details of the text, the same cannot be said for the Hebrew Old Testament.

Emanuel Tov takes readers of all scholastic levels by the hand as he surveys the field of Old Testament textual criticism. This third edition of his classic textbook, explains things for the novice and scholar alike. Careful footnotes and innumerable bibliographic entries will impress the scholar, while charts, graphs and numerous glossaries keep the would-be scholar feeling like he is getting somewhere. I have no problem admitting that I am one of the would-be scholars, with barely a year of Hebrew under my belt. Yet I was able to work my way through this book, becoming sharper in my Hebrew and awakening to the many facets of the intriguing study of OT textual criticism.

Tov has departed from a more traditional stance in his earlier versions, opting instead to follow the evidence from the Dead Sea Scrolls and contemporary studies. He manages to keep away from a fatal skepticism, however, arguing that textual evaluation still has merit. The aim is still to recover the earliest possible text, but the recognition that there are often two or three competing literary editions of the text complicate the matter. An example would be the different editions of Jeremiah, with the Septuagint (LXX) Greek version differing drastically from the Hebrew Masoretic Text (MT). 1 Samuel provides another example with a Dead Sea Scroll offering perhaps a third different competing literary edition. Tov points out the two very different versions of the story of David and Goliath and Hannah’s prayer as he expounds on the problem.

Rather than trying to solve each exegetical or specific textual problem, Tov aims to illustrate the challenges facing the would-be textual critic. He surveys the textual data, and reconstructs the history of the text – giving more attention to the accidents of history, such as the destruction of the Jewish state in A.D. 70, as weighing into the nature of the textual evidence we have. Rather than the Masoretic Text gradually gaining dominance, it was the de facto winner of the “text wars”. The LXX-style Hebrew texts (which the Dead Sea Scrolls and other finds have confirmed existed), were ignored by the Jews as Christianity had owned the LXX as its own. The Samaritans had their version of the Pentateuch, and the existence of a variety of other text forms, such as those found at Qumran (the DSS) were forgotten with the cessation of a normal state of existence for Jewish people. The Masoretic text found itself with little real competition and over the years came to be further refined and stable. I should clarify here, that this is not to downplay the Masoretic text, as it manifestly preserves very ancient readings, and Tov repeatedly affirms the remarkable tenacity of the MT. Instead, Tov is saying that the majority position the MT holds among the textual evidence and in the minds of the Jewish communities in the last 1800 years should not prejudice the scholar to consistently prefer MT readings. Tov in fact claims that text types, such as are commonly discussed in NT textual criticism, are largely irrelevant in dealing with the OT text. Internal considerations are key in textual evaluation. I will let Tov explain further:

Therefore, it is the choice of the most contextually appropriate reading that is the main task of the textual critic…. This procedure is as subjective as can be. Common sense, rather than textual theories, is the main guide, although abstract rules are sometimes also helpful. (pg. 280)

Tov’s textbook goes into glorious detail concerning all the orthographic features that make up paleo-Hebraic script, and the square Hebrew script we are familiar with. His knowledge is encyclopedic, to say the least. The numerous images of manuscripts that are included in the back of the book are invaluable. His discussion on the orthographic details of the text should convince even the most diehard traditionalists, that the vowel points and many of the accents were later additions to the text, inserted by the Masoretes. Some still defend the inspiration of the vowel points, but Tov’s explanation of numerous textual variants that flow from both a lack of vowel points and from the originality of paleo-Hebraic script (and the long development of the language and gradual changes in the alphabet, and etc.) close the door against such stick-in-the-mud thinking.

Tov’s book details the pros and cons of different Hebrew texts, as well as discussing electronic resources and new developments in the study of textual criticism. His work is immensely valuable to anyone interested in learning about textual criticism, and of course is required for any textual scholars seeking to do work in this field.

Tov doesn’t add a theology to his textual manual, however. And this is what is needed to navigate OT textual criticism. After having read Tov, I’m interested in seeing some of the better evangelical treatments of the textual problems of the Hebrew Bible. I believe we have nothing to fear in facing textual problems head on. Seeing different literary editions of the text can fill out our understanding of the underlying theology of the Bible as we have it. Some of the work of John H. Sailhamer illustrates this judicious use of contemporary scholarship concerning the literary strata of the text.

Tov’s book is not law, and he sufficiently qualifies his judgments. He stresses that textual criticism, especially for the Old Testament, is inherently subjective. It is an art. And those who don’t recognize that, are especially prone to error in this field. This book equips the student to exercise this art in the best possible way. Tov walks the reader through evaluating competing textual variants, and his study will furnish the careful reader with all the tools to develop their own approach to the text. Tov’s findings won’t erode the foundations of orthodox theology. I contend that they will strengthen it. As with NT textual criticism, paying attention to the textual details has unlooked-for and happy consequences. It strengthens exegesis, and allows for a greater insight into the meaning of the text. And it can build one’s faith.

Bible-geeks, aspiring scholars, teachers and students alike will benefit from this book. Understanding the current state of OT textual criticism puts many of the NT textual debates into perspective. Christians don’t know their Old Testaments well enough, and studying the text to this level is rare indeed. I encourage you to consider adding this book to your shelf, and making it a priority to think through the challenges surrounding the text of the Hebrew Bible.

Author Info:
Emanuel Tov is J. L. Magnes Professor of Bible at the Hebrew University in Jerusalem and Editor-in-Chief of the Dead Sea Scrolls Publication Project. Among his many publications is The Greek and Hebrew Bible-Collected Essays on the Septuagint (1999).

Where to Buy:
  • Christianbook.com
  • Amazon
  • direct from Fortress Press.

Disclaimer:
Disclaimer: This book was provided by Fortress Press. I was under no obligation to offer a favorable review.

“Faith in the Face of Apostasy: The Gospel According to Elijah & Elisha” by Raymond B. Dillard

~ Bob Hayton ~ 4 Comments

In today’s church, the Old Testament is often overlooked. When attention is drawn to it, the focus tends to be on creation science, Proverbs for daily living, Psalms for devotional nourishment, and character studies for us to emulate. The Christian church largely focuses on the New Testament for its teaching and preaching. In a sense this is natural, because the New Testament is so definitive for church life. Yet the NT spends a lot of time focusing on the Old Testament, and the early church’s Bible was primarily the OT. In fact, the more one understands and appreciates the message of the Old Testament, the better he or she will be prepared to really be impacted by the teaching of the New Testament.

Thankfully, the last twenty or thirty years have seen a revival of interest in the Old Testament and the recovery of preaching it as a Christian testament. Moralistic surveys of the characters of the Old Testament might have some use, but they are being set aside today in favor of a biblical theological approach that sees a unity in the Bible as a whole. The narrative of Scripture is being seen again as thoroughly Christocentric, and countless believers are being revitalized in their faith through finding the glory of God in the Old Testament afresh.

A big factor in the renaissance of the study of the OT has been the impact of good Christian books. P & R Publishing has produced a series of helpful books on OT themes called The Gospel According to the Old Testament series. The first book in that series is Faith in the Face of Apostasy: The Gospel According to Elijah and Elisha by Raymond B. Dillard.

Dillard’s book and the series as a whole, parts ways from a simple anthropocentric approach to the OT. Such an approach centers on people and their needs, and looks to the OT for examples to follow, and life-lessons to learn. Dillard’s approach, in contrast, focuses on what we can learn about God from the story, remembering that all OT stories have the unique quality of being divine revelation. The “first question” in this approach, “will not be ‘What’s here for me?’ but rather ‘What do I learn about God from this passage?'” Once we learn “about what God is like” from the passage, we are then prepared to ask “How we should I respond to this God?” Dillard then goes a bit further. “For Christian readers of the Old Testament”, he says, “there is yet another step to take…. We need to ask, How can we see God in Christ reconciling the world to himself in the pages of the Hebrew Scriptures? That is, in addition to anthropocentric and theocentric ways of reading the Bible, there is also a Christocentric approach.” (pg. 124-125)

With these goals in mind, the book begins with a historical overview of the time period of Elisha and Elijah and the likely time when Kings was written (the Babylonian exile period). It is interesting to note that Elijah and Elisha are singled out and given almost 1/3 of the space of the entire book of 1-2 Kings. Dillard also traces how later Scripture uses the account of Elijah and Elisha, focusing particularly on the parallels Matthew draws between Elijah and John the Baptist, and Jesus and Elisha.

The book moves on to a treatment of all the texts in 1 and 2 Kings where Elijah and Elisha have an important role. Each chapter contains, two or three passages (quoted entirely) which are discussed individually followed by questions for further reflection. Having the Biblical text included allows for the book’s easy use as a devotional guide. The study questions make it handy for a small group study, and the material covered is simple and direct enough to allow for several uses. The themes developed and traced often throughout Scripture, make this an accessible theological resource, and the brief nature of the thoughts shared make it a perfect tool for pastors, who could easily prepare a longer sermon using the material Dillard offers as their starting point.

Dillard’s exegesis is sound and the application he draws is challenging, relevant and helpful. I particularly enjoyed how he brought to bear a detailed understanding of the historic worship of Baal (from the Ugaritic texts) and how this highlights many of the points made in the stories of Elijah and Elisha. From crossing the Jordan, to the chariot of fire, from the rain being stopped and with fire coming from heaven, all of this relates to the alleged domain and limits of the god Baal. Dillard also excels at translating the concerns of the agrarian age of Elijah and Elisha to our own contemporary problems. Along the way he also develops a thoroughly God-centered approach.

The anticipatory function of Elijah and Elisha (e.g., the confrontation with Baal on the spot of the future battle of Armageddon, the feeding of a hundred men from 20 loaves with food “left over”, and etc.) is highlighted well in this book, even as parallels with Christ are carefully and judiciously drawn. Sometimes more explicit NT connections are left for the discussion questions, and I credit the author with stopping short of stretching too far in finding types and analogies of NT truths in the stories. I was intrigued too by the fascinating parallels drawn between Elijah and Moses when they went to Mount Horeb, and the discussion of the redemptive role of miracles — restoring creation to how it was intended to be.

The stories of Elijah and Elisha are breathtaking, and life-giving in themselves. Just as Elisha’s bones brought a man to life, so too will this book bring life to your spiritual soul as you see those stories in a fresh and faith-filled way. The book may open your eyes to a Christian understanding of the Old Testament that you were unaware of. At the very least it will thrill you to the wonderful, covenant keeping God we serve, and His Son Jesus Christ. I highly recommend this book and others like it in The Gospel According to the Old Testament series.

Disclaimer: This book was provided by Presbyterian & Reformed Publishing for review. The reviewer was under no obligation to offer a favorable review.

Pick up a copy of this book at Westminster Bookstore, Amazon.com, or through P & R direct.