Tag: Kregel

“40 Questions About Creation and Evolution” by Kenneth Keathley and Mark Rooker

~ Bob Hayton ~ 1 Comment

40 Questions about Creation and EvolutionBook Details:
• Authors: Kenneth Keathley and Mark Rooker
• Publisher: Kregel Academic (2015)
• Format: softcover
• Page Count: 432
• ISBN#: 9780825429415
• List Price: $23.99
• Rating: Must Read

Review:
Of the many contemporary debates pushing and pulling on the Church today, the Creation and Evolution debate is perhaps the most alarming. The New Atheists like Richard Dawkins try to lump any Bible believer in with the crackpots and loonies, while some of the most high-profile creationists spare no punches as they condemn the vast majority of Evangelicalism for any of a number of compromises on this question. For folks in the pew, the situation is tense: Science continues to raise large questions, and the Church often seems to provide few answers. Many of our youth are pressured to abandon the faith as they encounter new arguments against creation. With at least four major views in Evangelicalism, there is not a strong unified position to lean upon. Most books on the topic defend their particular view and often take aim directly on other sectors of Christianity. These books do more to perpetuate the polarized nature of the debate than provide a clear way forward. And meanwhile it seems that the scientific consensus only continues to become an even larger stumbling-block to Christian faith.

In this context, a variety of new attempts to integrate science and faith have been proposed. Yet for conservative Christians this only raises new questions. How far is too far? What are the limits of integrating faith and science? How important is the age of the earth? Are all forms of evolution out-of-bounds for Christians? What about the Flood – must it be universal? Could animal death have preceded the Fall? What are we to think about Adam and Eve?

These questions and more are addressed in an important new book from Kenneth Keathley and Mark Rooker, professors at Southeastern Baptist Theological Seminary. 40 Questions About Creation and Evolution (Kregel, 2015) charts a course through the debate, raising the right questions and providing many answers. A big burden behind this book is just to survey the positions that are being adopted by Evangelical leaders today. The authors carefully lay out the evidence (good and bad) for each of these positions. Keathley approaches the matter from a young-earth creationist (YEC) perspective, and Rooker adopts an old-earth (OEC) view, but each author takes pains to speak charitably of the other positions and honestly about the difficulties of his own view. Their irenic candor and careful grappling with the major positions makes this book a joy to read.

Overview
Each chapter functions as a stand-alone treatment of a particular question. These questions are loosely arranged by topic. The first two parts focus on the doctrine of Creation in general (and its role in Scripture), and then in particular about the exegetical details in Gen. 1-2. Following this is a section on the Days of Creation. Here the following positions are examined:

  • The Gap theory
  • The Day-Age theory
  • The Framework theory
  • The Temple Inauguration theory
  • The Historical Creationism theory (or Promised Land theory)
  • The Twenty-Four Hour theory

Following this is a section on the age of the Earth. Here the genealogies and the arguments for and against an old earth are examined. In addition, the question of distant starlight gets special treatment. Included here is an examination of the mature creation argument. The next section focuses on the Fall and the Flood. The image of God and the idea of Original Sin are fleshed out here. The final section focuses on evolution and intelligent design. A history of Darwinism is provided along with its key supporting arguments. Challenges to evolution are also presented (often from atheistic scientists who still hold to common descent). The question of theistic evolution is also addressed. Finally discussion of the “fine-tuning argument” highlights the special place our Earth holds in the universe.

Highlights
This book is over 400 pages long, so I only have time to point out some highlights.

Careful Analysis of the Debate: I was struck by the careful analysis of why Evangelicals disagree so much on this issue. Concordism and non-concordism are addressed, and so is the matter of presuppositions. The authors stress that old-earth creationists (OEC) share many of the same presuppositions as young-earth creationists (YEC), they do not share the view that a YEC interpretation of Gen. 1-11 is the “only interpretation available to the Bible-believing Christian” (p. 20). YEC adherents really do often hold this as a presupposition and so their position is basically fideism: “if one’s presuppositions are unassailable, then his approach has shifted from presuppositionalism to fideism” (p. 21). OEC proponents allow more room for empiricism, which “allows experience and evidence to have a significant role in the formation of one’s position” (p. 21). This philosophical difference lies beneath the OEC vs. YEC debate and recognizing this can help in understanding the mindset of each alternate view.

Helpful Discussion of Each Major View: The discussions of each view are extremely helpful. Careful arguments are presented for each view, and then answered. The authors show how most scholars have good reasons to reject the Gap theory today, but they point out the fascinating history of this position (which dates back to the seventeenth century). By the mid-twentieth century, Bernhard Ramm could say that the gap theory was “the standard interpretation throughout Fundamentalism” (p. 112). The Day-Age theory is dismissed as treating “Genesis 1 as though its purpose is to provide a detailed, scientifically verifiable model of cosmic origins,” which hardly seems in keeping with “its ancient context” (p. 126). The Framework theory doesn’t have “a single theological truth” dependent on its unique reading of the text (p. 134). The authors have an uneasy assessment of the Temple Inauguration theory. They seem to revel in the connections between Eden and the Temple, but think Walton’s particular view says too much without enough explicit textual warrant. I note the odd argument that it makes “more biblical sense” that the Israelites believed “God lived in heaven both before and after the creation week” (p. 145). This prevents us from seeing creation as God’s need for a physical habitat to rest in. But didn’t God create heaven in the creation week? The authors seem intrigued by John Sailhamer’s Historical Creation theory. They raise objections but imagine others finding satisfactory answers to them. The Twenty-Four Hour theory certainly is more clearly defended, but strong objections are also raised. A mediating view is also presented that may well be Rooker’s own view: that the 24 hour days are to be seen as literally 24-hour days, but used metaphorically in the text. This whole section is worth the price of the book – the debate is laid out and dispassionately treated in a clear manner that provides directions for further study in a variety of directions.

Excellent on the Age of the Earth: I also appreciated the discussion of the age of the earth. The authors point out that the young-earth/flood geology position has only recently become the predominant Evangelical view. Prior to The Genesis Flood by John Whitcomb and Henry Morris (1961), there had been over a hundred years of Evangelical Christians who held to an old earth. Some discussions of the history of the YEC position devolve into an all-out mockery of the YEC position. This book is honest about the history (and the large role played by George McCready Price, a Seventh Day Adventist and geologist), but does not smear the YEC position with “guilt-by-association.” The major arguments put forth in Whitcomb and Morris’ book continue to be widely repeated today, but many of them have been forsaken by modern YEC proponents: the water-vapor canopy, a “small universe” (to allow for distant starlight), the Fall causing the second law of thermodynamics (entropy), and even the human and dinosaur footprints in the Paluxy River (p. 196). The scientific arguments for a young earth are actually quite tenuous. On the flip side, the scientific arguments for an old earth seem quite strong. Having studied this issue in some depth previously, I still found new arguments and considerations presented here. The authors also quote YEC authors who are also honest about the weakness of the scientific evidence. As an example, John Morris (Henry Morris’ son and successor) has admitted “he knows of no scientist who has embraced a young earth on the basis of the empirical evidence alone” (p. 198). The Biblical case for a young earth, in contrast, is quite strong. Even though the genealogies in Scripture are by no means air-tight nor intended to be strictly chronological, “we still have the impression… that not an enormous amount of time has passed since the beginning of creation” (p. 176). The authors conclude on this matter: “The conclusion must be that, though a cursory reading of Scripture would seem to indicate a recent creation, the preponderance of empirical evidence seems to indicate otherwise” (p. 224).

Conservative yet Open on the Effects of the Fall: The book does draw hard and fast lines, and one of them is the historicity of Adam and Eve. This is ultimately a matter of “biblical authority” (p. 242), and it becomes a “litmus test” for Christians who would want to advocate some evolutionary position (p. 378). The question of the Fall and its impact is perhaps the most important question that divides the OEC and YEC views. They see the Fall as the historical moment of Original Sin, yet animal death before the Fall and the Fall’s impact on the natural creation are more open to reconsideration. The “notion of animal death existing prior to Adam’s fall does not appear to be, theologically speaking, an insurmountable problem” (p. 261). On the Fall’s impact on creation: “YEC proponents seem to be dogmatic about a position which, upon closer examination, appears to be more speculative than they have been willing to admit” (p. 269-270).

Critical of Evolution: As an eager reader of the book, I was challenged by this section, perhaps the most. The discussion on evolution will not encourage any simplistic acceptance of evolution. The authors’ introduce many of the problems to the standard Darwinian model that have been raised of late. Intelligent design is also carefully explained. More space could be given to scientific responses to these new challenges, perhaps, but the section does a good job pointing out the questions which still surround the mechanics of evolution. As for Christians wanting to embrace some sort of evolutionary model (not based on naturalistic Darwinian assumptions), the authors present three essential points that must be maintained:

  • The uniqueness of the human race to possess and reflect the divine image.
  • The unity of the human race.
  • The historicity of the original couple and their disobedience. (p. 378)

Assessment
This book will prove to be helpful for those who want to survey the state of this debate in Evangelicalism today. The authors don’t sugarcoat the controversy and are at times painfully honest. They bring a wealth of research together, surveying the historical background to the controversy and marshal an impressive array of scientific arguments for and against each major position. Some may not appreciate how certain positions are embraced tentatively. Yet others will see this as a strength. Some will fault the authors for going too far, others will scoff at some of the attention drawn to what they consider obscure arguments for a young earth. The book will challenge those pushing the envelope and vying for unflinching acceptance of evolution in all its forms. It will also challenge those who pick and choose among the scientific studies – cherry picking anything that supports their YEC position and ignoring the rest. Above all, the book brings us back to the Bible and the text itself – what exactly does it affirm and how should that shape our consideration of these questions.

Ultimately this book calls for greater unity and charity in this debate. It is precisely here that this book is most needed. YEC proponents too often come across as abrasive, and their arguments seem to lack “tentativeness” or humility. OEC apologists can easily get caught up in the intramural debate and continue the caustic harsh tone. All of this is not only off-putting, but unhelpful. This book presents an alternative and a possible step forward. I trust it will make a contribution toward more light and less heat on this perennially thorny issue. I highly recommend it.

About the Authors:
Kenneth D. Keathley (PhD, Southeastern Baptist Theological Seminary) is professor of theology and director of the L. Russ Bush Center for Faith and Culture at Southeastern Baptist Theological Seminary. He was previously professor of theology at New Orleans Baptist Theological Seminary. Keathley is also the author of Salvation and Soverignty: A Molinist Approach.

Mark F. Rooker (PhD, Brandeis University) is professor of Old Testament and Hebrew at Southeastern Baptist Theological Seminary. He has previously taught at Moscow Theological Seminary, Criswell College, And Dallas Theological Seminary. Rooker is Author of several books on Old Testament and Hebrew language topics.

Where to Buy:
• Amazon
• ChristianBook.com
• direct from Kregel

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

The Rise of Young-Earth Creationism

~ Bob Hayton ~ 8 Comments

40 Questions about Creation and Evolution by Kenneth D. Keathley and Mark F. RookerToday among conservative evangelicals there is a concerted effort to defend the “biblical” position that the earth is young. Growing up in fundamentalist Baptist circles, I like many others, simply assumed this was the Bible’s clear teaching. I also assumed that this was the historic position of the church.

There are plenty of good arguments for young earth creationism (YEC) as it is known today. These arguments have persuaded a majority of evangelicals that this is the Bible’s teaching and the position to stand for.

But has support for a young-earth position always been this widespread? Judging from the last 200 years, the answer appears to be a decided no. Today, that support is weakening and authors Kenneth D. Keathley and Mark F. Rooker have recently given us a book to help evangelical Christians sort through this question and the wider creation-evolution controversy. In their book, 40 Questions about Creation and Evolution,  Keathley and Rooker point out that the young earth position took center stage only in the last 50 years.

Before I provide an excerpt with their comments, I do want to speak briefly about this helpful book. I appreciate the openness each author has in carefully laying out the evidence (good and bad) for the various positions that evangelicals hold. One of the authors favors young earth creationism, and another leans toward the old earth view. But both take pains to speak charitably of the other positions and honestly about the difficulties of his own view. Their irenic candor and careful grappling with the major positions, is what makes this book such a joy to read. A full review of this book will come later, but for now, I wanted to offer this excerpt for your reading and possible discussion.

Here is an excerpt related to the origins of today’s young-earth creationism. I should note that unlike some other works which point out the history behind the YEC position, this book does not malign that view and in pointing out the history it does, is not using the “guilt by association” tactic either.

The Rise of Young-Earth Creationism

As we noted earlier, most Christians, including evangelicals, accepted the view that the universe was millions and perhaps billions of years old. [My comment: he is speaking of Christians in the 18th and 19th Centuries.] This is true up through the first half of the twentieth century. R.A. Torrey (1856-1928), who helped to found both Moody Bible Institute and Biola University and who edited a series of books called The Fundamentals (from which we get the term “fundamentalist”), held to the gap theory. Even William Jennings Bryan, of the Scopes Monkey Trials fame, held to a day-age interpretation of Genesis 1.

Two of the most ardent anti-evolutionists of the twentieth century were W.B. Riley (1861-1947) and Harry Rimmer (1890-1952). Riley, editor of The Christian Fundamentalist and president of the Anti-Evolution League of America, held to the day-age position. Riley insisted that there was not “an intelligent fundamentalist who claims that the earth was made six thousand years ago: and the Bible never taught any such thing.” Rimmer, a self-educated layman and apologist known for his debating skills, held to the gap theory. In a celebrated series of debates, the two men argued for their respective positions with Rimmer generally considered to have been the victor.

Until 1960, the view that the proper interpretation of Genesis requires that the earth be less than 10,000 years old was advocated almost exclusively by George McCready Price, an apologist for Seventh-Day Adventists. Seventh-Day Adventists believe that the writings of their denomination’s founder, Ellen G. White, are divinely inspired and are to be treated as Scripture. White claimed she received a vision in which God carried her back to the original week of creation. There, she said, God showed her that the original week was seven days like any other week. Price worked tirelessly to defend White’s position as the only view that did not compromise biblical authority.

In 1961, John Whitcomb (1924-) and Henry Morris (1918-2006) published The Genesis Flood, which has sold over 300,000 copies and launched the modern creationist movement. Whitcomb and Morris argued that Ussher’s approach to determining the age of the universe was generally sound and that he universe must be less than 10,000 years old. Combining flood geology with the mature creation hypothesis, The Genesis Flood presented a compelling case for young-earth creationism. It would be difficult to exaggerate this book’s impact in shaping evangelical attitudes toward the question of the age of the earth. In many circles, adherence to a young earth is a point of orthodoxy. (p. 187-188)

When I first learned this, I was amazed. It freed me to rethink the matter from a new light. If good Christian leaders like R.A. Torrey, B.B. Warfield and the like could uphold direct creationism yet allow for an old earth, perhaps the matter is not such a do-or-die point. This doesn’t speak to the acceptance of evolution or a rejection of a historical Adam. The book’s authors do draw some clear lines in the sand, but when it comes to the age of the universe, that is a matter on which they agree to charitably disagree. May more of us follow this approach to the controversy. The age of the earth need not be a slippery slope, and good Christians are found on both sides of this debate.

UPDATE: Read my review of this book here.

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:

• 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.

Commentary Roundup: “A Commentary on Exodus (Kregel Exegetical Library)” by Duane Garrett

~ Bob Hayton

A Commentary on Exodus (Kregel Exegetical Library)

Book Details:
• Author: Duane A. Garrett
• Publisher: Kregel Academic (2014)
• Format: hardback
• Page Count: 816
• ISBN#: 9780825425516
• List Price: $39.99
• Rating: Highly Recommended

Publisher’s Description:
A thorough exegetical and homiletical analysis of each passage of Exodus.

The true fountainhead of Old Testament theology, Exodus illuminates the significance of the name Yahweh and introduces the title I AM. It tells of Israel’s formative historical event, the exodus, as well as the making of the covenant at Sinai. It includes the first code of the Law in the Decalogue and Book of the Covenant. It details Israel’s besetting sin in the idolatry of the golden calf episode, but it also describes Moses’s intercession and the great revelation of God’s mercy. In its display of the Tent of Meeting, it presents the theology of the priesthood, the sacrifices, and the central sanctuary. A Commentary on Exodus explores all of these events with a view toward their significance both for the meaning of the Old Testament and for the message of the Christian church. Exegetically deep enough to satisfy the scholar and logically organized to meet the needs of the pastor, Garrett’s commentary promises to become standard reference material in Exodus studies.

– Every verse is given a fresh translation with copious explanatory notes, and particular attention is given to the poetry of Exodus, which the author demonstrates to be more abundant than previously believed.

– The commentary also helps to dispel much confusion about Exodus by introducing the reader to Egyptian history and by carefully analyzing questions about the date of the exodus and the location of Mount Sinai.

Commentary Type:
This is a technical commentary that provides both a detailed exegetical analysis of the Hebrew text and theological take-home points for applying the message of the text for today’s hearers.

Structure and Features:
Duane Garrett’s Commentary on Exodus is organized in consistent manner which makes it easy to peruse and use as a reference. After the lengthy introduction (145 pages), each section of the text is treated individually, grouped into 7 parts. Garrett’s own translation of the Hebrew, separated with one line per Hebrew clause begins each section. Included are a host of pertinent linguistic and translational footnotes that often included detailed discussions of difficult terms. For sections of poetry, he provides the Hebrew underneath the English and includes a treatment of how and why that section should be understood to be poetic. The the commentary proper follows and is further divided from the text. Following the commentary section, is a section labeled: “Theological Summary of Key Points.” This is the take-home part of the commentary where Garrett draws out the points that a preacher will be able to hone in on, in a message on this text. The commentary doesn’t address homiletical strategies, but the big picture that can be drawn from the text at hand. Occasionally an excursus follows this section, and allows for an extended discussion of a particularly thorny aspect of the text, such as how Moses’ birth story compares with that of Sargon’s, or how Paul’s discussion of Moses’ veil in 2 Cor. 3 fits in with a proper understanding of Exodus. Throughout the commentary one will find footnotes and tables, but no maps or diagrams or drawings are to be found.

Excerpt:
This excerpt is taken almost at random, it highlights the theological take-home punch that Garrett distills from the text. The section concerns Exodus 26:1-27:21.

4. Whatever the external two tent layers looked like, entering the Tent of Meeting itself would have been visually stunning. The priest, going into the holy place, would enter a chamber illuminated by the soft light of the seven lamps of the menorah. As his eyes adjusted, the fine linen inner tent with its colorful tapestry of cherubim would have suggested entry into heaven, where the angels in splendor were in attendance upon God. The tent frames of gold, reflecting the lamps, would have seemed to twinkle like stars and would have suggested a glorious hallway towards God’s throne room. The screen before the holy of holies, with its cherubim, would have suggested an angelic honor guard standing between the priest and YHWH. The priest thus would have a sense of being in the earthly representation of the outer chamber of God’s heavenly abode.

5. There was probably a cosmic dimension to this. That is, the outer chamber represented the lower heavens (what we would call the physical heavens) and the inner chamber, the holy of holies, would represent the upper heaven, God’s abode. The Tent of Meeting was a microcosm of the created universe and of the heavenly throne room that was above the created universe. That is, God’s glory fills all of creation, but there is yet a heavenly throne room that is above and beyond the physical universe. The Tent of Meeting is a smaller version of this cosmic reality. it is also the place where God who dwells in the highest heavens can be present or immanent in the world.

The overall message of this aspect of the tent complex is that God is holy. The barriers between the people and the interior of the tent, as well as the altar of burnt offering, all indicate that because of sin, people are kept apart from God. For the Christian, the barriers that separated the Israelites from the holy of holies remind us that in Christ the barrier is removed and that we have access to God (Matt. 27:51). Even so, we should not fail to take away an important message in the tent structure: that God is holy, that we should fear God, and that in worship, we should approach in reverent respect and also with constant brokenness of heart and repentance, knowing that we have no right of ourselves to approach God. (pg. 579-580)

Evaluation:

I absolutely loved this commentary. The introduction should be required reading at any conservative evangelical study as it responds masterfully to the increasingly common tendency to treat the Exodus as pure myth. He also deals with the JEDP documentary hypothesis and lasting versions of that. This also covers many other questions and betrays a wealth of Egyptian background knowledge which adds color to any study of this important book. He gives detailed pros and cons for 4 major Biblical chronologies. While he may lean toward the late Exodus date, ultimately he concludes that there are supporting texts and archaeological evidence for each major chronology view, and there are also archaeological problems as well. He cautions against getting too hung up on defending any one chronological scheme since the text doesn’t refer to specific Pharaoh’s by name. “The minister or Bible teacher, therefore, should refrain from specifying that this or that exodus event took place in the reign of this or that pharaoh” (p. 101-102). In short, we haven’t been given enough information to make a definitive conclusion. But we do have confidence that there is ample evidence to bolster the belief that the Exodus story is historically factual.

Another discussion in the introduction centered on the route the Israelites took as they left Egypt and crossed the Yam Suph (traditionally translated “the Red Sea”). This also brings up the question of where on a map we can place the Biblical Mount Sinai. As one who has read several popular accounts which provide compelling reasons for disagreeing with the standard Exodus route that one finds in most study Bibles, I was delighted to find a detailed study into the Bible’s record and the archaeological testimony to this route. Garrett finds it probable that Sinai was located in Northwest Arabia, across the Gulf of Aqaba, but the exact location of the crossing is likely lost forever. His detailed study is careful to avoid sensationalism, but doesn’t discount the insights of other scholars who may not hail from the scholarly guild of biblical studies. He largely agrees with the conclusions of Colin Humphreys (a physicist) with some reservations.

The translation and discussion of Hebrew terms is second to none. Garrett has a mastery of the language and the relevant literature and his translation deserves to be consulted. He also provides a helpful correction to the translation of 2 Cor. 3, a text that bears on the understanding of Exodus. His excursus on that topic is important and helpful.

Garrett finds several Hebrew poems placed strategically throughout Exodus, and in some cases this sheds new light on a passage. His treatment of Exodus 6:2-8 is an example. Rather than the text stating that previous generations did not know the name Yahweh, the text is a poetic affirmation to Moses that God will be with him. Garrett’s discussion of the Hebrew terms used in this passage are extremely helpful and here as in a few other places, my understanding of the meaning of the text has been adjusted for the better.

Almost all the puzzling questions that Exodus raises are covered. Garrett addresses the problem of Hebrew numbers briefly, and he grapples with the genealogy of Moses. He illuminates obscure customs (such as Zipporah’s circumcision of her son), and explains some of the ancient techniques referenced in the Tabernacle instructions.

Garrett is thoroughly evangelical in his treatment of Exodus, but he doesn’t shy away from following clues in the text where warranted. His explanation of the plagues allows for several of them to have natural causes (such as algae causing the Nile to look “red”), but guided in a supernatural way. Whereas I would have thought such an approach to belie a lack of faith, Garrett shows from the text and archaeological history why this may very well be so. But he still holds to the miraculous character of the Exodus as a whole.

He covers many textual problems and doesn’t hesitate to show a Christian application or Christological takeaway from the text. As noted in his treatment of 2 Cor. 3 above, Garrett has a mind for how the later Scriptural authors interact with Exodus. This concern benefits pastors and teachers who necessarily approach the text from a canonical and wholistic framework. At times, however, I wish he would say more, or deal with additional questions, such as the NT book of Hebrews placing the incense altar in the holy of holies, or Acts mentioning Moses’ eloquence in seeming contrast to the Exodus account. But all in all, this text provides a thorough and up to date, treatment of the book of Exodus that is worthy of close study.

The book does suffer from a lack of charts, maps and diagrams, however. I guess a commentary cannot be expected to furnish these. But when studying Exodus, in particular, such amenities would prove useful. Still his discussion of the route of the Exodus and the design of the Tabernacle is able to be followed without the help of diagrams.

I highly recommend this commentary for pastors and teachers everywhere. It will prove to be a reliable guide and a catalyst for theologically rich, exegetically informed appreciation of the Biblical text.

About the Author:
Duane A. Garrett (PhD, Baylor University) is the John R. Sampey Professor of Old Testament Interpretation and Professor of Biblical Theology at The Southern Baptist Theological Seminary and has served as a pastor and missionary. He coauthored A Modern Grammar for Biblical Hebrew and coedited the NIV Archaeological Study Bible, as well as having written numerous Old Testament commentaries.

Where to Buy:
• Westminster Bookstore
• Christianbook.com
• Amazon.com
• Direct from Kregel

Disclaimer:
This book was provided by Kregel Academic. I was under no obligation to offer a favorable 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.

Book Briefs: “The Heretic” by Henry Vyner-Brooks

~ Bob Hayton

The Heretic by Henry Vyner-BrooksThe year is 1536 and Henry the VII has just proclaimed himself head of the Church of England. The centuries-old way of life is changing with the arrival of new ideas and the winds of Reformation. Monks, nuns and their houses are in jeopardy, bishops must swear allegiance to the king’s authority over the church, but things are even harder for Anabaptists who eschew both Rome and Canterbury.

This is the setting of a fast-paced, engrossing tale spun by Henry Vyner-Brooks. The Heretic follows the interwoven tales of an odd cast of misfit-heroes. An Anabaptist’s orphan children, a leper, an eel-catcher and a prostitute — oh, and the monk whose past name is known throughout the land — these characters are richly developed as they weave in and out of a plot that includes stolen relics, ghastly murders, and enough chivalry and romance to picque the interest of a wide range of readers.

The book’s Christian message lurks beneath the surface for most of the story. The struggle of faith and doubt, and the dangers of reading a heretic Bible are presented in a realistic manner that doesn’t come off as wooden or forced. As a Protestant who has a positive view of the Reformation, the story’s stress on the negative impact of closing the monasteries and ignoring the poor, as well as the political undercurrents behind such changes all conspired to complicate the clean history we prefer to remember. In this and other ways the tale is a challenge to all of us to come to grips with our faith and be willing to stand for what we believe.

One irksome blunder is the mention of Calvinism and Geneva. Calvin only came to Geneva in 1536, when this story commences. And while he may have been known, he certainly hadn’t earned his reputation to the degree the book assumes.

At times, the story includes implausible elements, but on the whole, the story is rewarding and keeps you guessing. The end result is a medieval tale of suspense, mystery and a hint of romance that will make for pleasant and enriching reading. I highly recommend it.

Pick up a copy of this book at any of the following online retailers: Amazon, ChristianBook.com, or direct from Kregel (Lion’s distributer in the US).

Disclaimer: This book was provided by Lion Fiction through Kregel Pulbications. The reviewer was under no obligation to offer a positive review.

About Book Briefs: Book Briefs are book notes, or short-form book reviews. They are my informed evaluation of a book, but stop short of being a full-length book review.