Book swap?

I bought this volume a couple of years ago because it appealed to me. However, as life moved along I never really was able to get into it much, and so it’s been on the shelf mostly. It’s in pristine condition and it’s a shame for it to just sit on the shelf, so…

If anyone like to trade me for it, I’d be glad to do it. Of course, I would prefer something of comparable value and condition, and something related to NT studies, Greco-Roman  backgrounds, etc.

Let me know if you’re interested and we’ll see what you’re willing to trade.

Αυτω η δοξα

Book Review: Jesus the Messiah

Jesus the Messiah: Tracing the Promises, Expectations, and Coming of Israel’s King by Herbert W. Bateman, IV, Darrell L. Bock, and Gordon H. Johnston

Kregel ǀ Amazon ǀ WTS

Thanks to the folks at Kregel for this review copy!

I have had the privilege of studying under both Gordon Johnston and Darrell Bock and both are truly gentleman and scholars. Naturally, when given the opportunity to review a book on which they (and Bateman) had collaborated, I jumped at it. I must say that this book met my expectations and will serve as the go-to guide for many when it comes to messianic expectation in Jewish and Christian literature.

Essentially this book covers three major literary corpora and how each demonstrates, in varying degrees, messianic expectation, promise, and fulfillment. Gordon Johnston tackles various texts from the Hebrew Bible, Herbert Bateman discusses the various messianic expectations recorded in intertestamental Jewish literature, and Darrell Bock tackles the NT teachings on Jesus as Messiah.

Though plenty of readers will find fault with interpretations presented throughout (a given for any book of this sort), I found the hermeneutical approach quite satisfying. There is a stereotype/stigma that attends books of this sort, i.e. that books about messianic issues written by evangelicals are predictable. Many may assume that the sections dealing with the Hebrew Bible and intertestamental literature will default to seeing Christ in every possible text so as to demonstrate the obvious presence of messianic expectation. I must say that such hyper-messianic readings of Jewish literature are off the mark, but you won’t find such a view here. While the authors obviously see messianic expectation in a number of texts in the Hebrew Bible and intertestamental literature, they don’t see it everywhere. They lay out their hermeneutical approach on pages 20-36, which I will not rehash here. The gist of the approach is that God revealed the Messiah via progressive revelation, even from the first of canonical literature. This is not to say that everything about the Messiah, particularly his identity, was revealed, but that there were glimpses that continually built over generations until the Jesus the Christ could be made known.

Permit me a lengthy quote by Bateman that describes the difference in their approach (pgs. 24-25).

Granted, our starting point is not unlike other approaches that acknowledge the value of Hebrew Scriptures (Old Testament) when discussing Messiah. Yet there is a difference. Many people today unfortunately fail to grapple with the human journey of discovery about “Messiah.” Many preachers who preach sermons about Jesus as the Messiah often over emphasize their theological system with limited or even no consideration of any progress of revelation in human history. Others may read the text historically, often looking exclusively to the long-term reality. But in their quest for a singular historical-contextual meaning throughout all of Scripture, they argue that what a First Testament human author said about Messiah equals that which is stated about Jesus the Messiah in the Second Testament. They tend to suggest that Jesus and the apostles assert that the Hebrew Scriptures testify directly and (or more importantly) exclusively about him. In their mind, the evangelists and epistolarists believe Moses foretold only the death of Jesus the Messiah; David foresaw only the resurrection of Jesus the Messiah; Isaiah predicted only Jesus’ ascension into glory; and that Abraham heard only the Gospel to the Gentiles preached to him. Thus, they stress the work of the divine author and thereby over emphasize an unambiguous continuity between the Testaments. The idea is that most or all of these texts need to be direct prophecies to work for Jesus being the messianic fulfillment in the way the Second Testament describes…We, however, will offer a slightly different approach. Granted, there is most certainly a link, but we will argue, just not a completely exclusive one. One of our goals is to argue that these texts do not need to be only direct prophecies for them to reveal a messianic connections and fulfillment in Jesus. Such an explicit-exclusive reading of the First Testament tends to ignore the complexities of Jewish history as well as God’s revelation and its progress. Such an explicit reading deprives us of historical information that ultimately helps us grasp what was going on in the lives of the Jewish people and what God’s revelation told them about their present and future. While a traditional approach argues for explicit predictions about Jesus, we suggest that while the wording is ultimately messianic, it is often more implicitly stated and becomes clearer only as the entirety of God’s portrait of messiah is eventually and fully disclosed, both by how the First Testament concludes and by what Jesus himself does to pull all the messianic pieces together.

I hate to quote things at such length, but this is the grid through which the texts in the book are read and it leads to a much more suitable interpretation than does a hyper-messianic reading mentioned earlier.

All in all, this is a superb book with little to fault. Again, as with any book (particularly those of an exegetical nature), there will be disagreements on this detail or that and I’ve chosen to leave that for others to discuss. Whatever disagreements you may find, I think most who read this, even those outside evangelical camps, will find a trove of exegetical treasure and plenty of food for thought.

Αυτω η δοξα

I Can See Clearly Now

If you aren’t aware, I am a big fan of Evernote. I use it to keep up with notes for research papers, book reviews, and other miscellaneous note-taking tasks. I was browsing their web site recently looking for something and I decided to check out some of their other products. One in particular looked interesting–it’s called Clearly. I would count myself among those of you who despise cluttered, ad-festooned web sites, particularly when it’s a blog (I’m looking at you BeliefNet and Patheos). I want to read the post without my inner consumerist impulses being constantly barraged with ads. 

 Enter Clearly. Clearly, at least for now, is only available for Chrome (which is really the only browser you need anyway). When you click on the icon (which is installed as an extension), it removes all the junk and leaves only the text you’ve clicked to read in the first place.
Before Clearly
before-Clearly
After Clearly
after-Clearly
As you can see, it does a nice job of cleaning up the page so it is much less distracting. Perhaps most folks don’t notice all the other stuff, but I do and sometimes hinders the reading process. Thank you, Evernote, for making it possible to read things more Clearly!
Αυτω η δοξα

Book Review: From Eden to the New Jerusalem

From Eden to the New Jerusalem: An Introduction to Biblical Theology by T. Desmond Alexander 

Kregel ǀ Amazon ǀ WTS

Many thanks to the kind folks at Kregel for this review copy!

Interest in biblical theology (hereafter BT) has been on the rise in recent years and a number of fine volumes have been published on the subject. One of those entries is T. Desmond Alexander’s From Eden to the New Jerusalem: An Introduction to Biblical Theology . One thing that quickly becomes apparent is that Alexander’s approach is hardly like most others. Rather than an introduction to the discipline of BT per se, it’s more an example of how one can do BT. There is no discussion of the history of the discipline, nor of what constitutes such—it’s simply a demonstration of one approach to BT.

He states that this book has its origins in a study he was doing on what Revelation 20-22 reveals about death and the afterlife. Using that study as a springboard, Alexander explores the meta-story of scripture from…end to beginning? Yes, Alexander puts it in reverse and explores the grand story of scripture by starting at the end—Revelation—and working back to Genesis. By that I mean that his study of Revelation 20-22 serves as a catalyst to study from the beginning—Genesis0—and work through the Bible, tracing the development of particular themes.

You should not expect, however, a detailed walkthrough of the whole Bible, but rather a thematic exploration that hits on some of the more central themes in Scripture, the temple motif in particular. Admittedly, I had reservations about this approach; however, Alexander capably accomplishes the purpose he set out to achieve in this book, which is to answer the questions “Why does the earth exist?” and “What is the purpose of human life?”

Having said this, it seemed a bit odd (initially) that Alexander would have entitled the book From Eden to the New Jerusalem.  Given his approach, shouldn’t it have been the other way around? Not really, because Alexander vacillates back and forth between the two canonical bookends and discusses not only how each serves to frame the biblical story, but how the temple motif figures into the intervening material. Obviously this is not an exhaustive discussion of the motif, but a survey to show at minimum how the temple, from the garden of Eden to the New Jerusalem, is developed throughout the biblical story.

Overall, Alexander’s take on the meta-narrative of scripture is one with which I can mostly resonate. If someone wanted to know what my general take is on the big picture of scripture is, I would recommend this book. While I remain unconvinced that the whole of Scripture is bound by a single unifying concept or theme (Heilsgeschichte would be the most likely contender), Alexander ably answers the questions asked at the outset.

Though a few years old now, I gladly recommend this title, particularly if you are interested in biblical theology in general or the temple motif specifically. This book clocks in at only 208 pages (including bibliography and scripture index), so it will leave many questions unanswered or partially addressed. However, Alexander amply footnotes his discussion throughout. That and the bibliography should provide plenty of resources for additional study.

Αυτω η δοξα

Jim West is Giving Away a Book…But You Might Have to Suffer to Win It!

Jim is giving away a copy of Candida Moss’s new book The Myth of Persecution over at his blog. Want to win it? Entry is simple:

  1. Tweet the giveaway
  2. Post about the giveaway on your blog
  3. Tell why Zwinglius Redivivus is your favorite blog! This last step may result in scorn and misery being heaped upon you–indeed, you may have to suffer. But who among us isn’t willing to suffer a little for a free book?

Giveaway winner will be announced March 6, once Jim has run all the entries through a highly scientific selection process, or maybe after he picks someone randomly. Head on over and enter today!

Αυτω η δοξα

 

Book Review: The Handy Guide to New Testament Greek

The Handy Guide to New Testament Greek: Grammar, Syntax, and Diagramming by Douglas S. Huffman

Kregel ǀ Amazon ǀ CBD

This short review is part of Kregel’s blog tour for Huffman’s book. The blog tour is technically past; however, there was a mix-up and this volume was sent to my old address, thus delaying its arrival for several weeks. Thankfully, Kregel sent along another copy.

The title aptly describes the book’s function—it is a guide, not an exhaustive reference. Huffman states that this book is “for second-year Greek students, pastors, teachers, and preachers,” “will not replace grammar and syntax textbooks,” “to be less cumbersome  and more readily accessible” than “larger grammar and syntax books,” “presumes some of the basics of NT Greek,” and is “intended as a useful tool and ready reference.” There you have it—why this book was produced.

The book is broken down into three parts: 1) Greek Grammar Reminders, 2) Greek Syntax Summaries, and 3) Phrase Diagramming.

There is a lot to commend about this book. First, it’s concise, just as you would expect a “handy guide” to be (in contrast, for example, to Brill’s four-volume, 3,600+-page Handbook for the Study of the Historical Jesus, ringing in at a staggering $1,200). The Brill example was merely to highlight that when we hear terms like “handbook” or “guide,” most of the time we expect something compact, just what this book is. A “handy guide” must be useful. It must glean important information from other volumes and put it in a more accessible work and that’s exactly what you should expect from Huffman.

Second, and perhaps the primary draw of this book, there are helpful little hints here and there that help the reader recall/remember the function of a particular part of speech or a category into which some element of grammar falls. After all, it’s meant to help fairly new students of Greek recall and retain information they had previously studied. These are often found in standard grammars, but I was glad to see some of them here. For example, in the section dealing with the cases, Huffman provides alliterative descriptions associated with each case’s function.

  • Nominative – typically nominates the subject
  • Genitive – typically generates some description
  • Dative – typically names “to/for” whom an action is done, as in “dating”
  • Accusative – makes accusation about what the subject did
  • Vocative – vocalizes who being addressed

Admittedly, these are very simplified descriptions (and even I shortened what was in the book) and don’t draw out the nuances each case can embody, but again, this is a resource for review not advanced study.

Another feature that you don’t find in many Greek grammars is the section on diagramming. My first- and second-year Greek professors instilled the importance of diagramming in us (thankfully so–it’s a very useful exercise), so I can appreciate Huffman’s decision to include them here.

Third, this volume is portable. I didn’t realize it at first, but it’s virtually identical in terms of width and height of the standard editions of the Greek New Testament (NA28/UBS4). It’s like they were made for each other!

As you might expect, there are also charts and tables aplenty! What is a good book on Greek without the requisite tables and charts?!

Though I may only refer to this volume once in a while, I can still appreciate its usefulness. I remember one of the assignments I had for an advanced Greek class was to take Wallace’s advanced grammar and make a summary outline of it, every category and sub-category trimmed down to the essentials (I still have it). The reasoning was so that we would have a more accessible guide handy when working through a Greek text. It was a long and tedious assignment, but I used that condensed outline for some time after the class. This is essentially what Huffman has done, only not having drawn from a single source.

In sum, this is a wonderful little volume that should aid students who haven’t quite found their footing on the sometimes-treacherous terrain of Greek grammar. The book’s greatest strength (its conciseness) will likely be its greatest weakness for some; however, if one keeps in mind the purpose for which it was written, this little volume should serve many and serve them well.

Αυτω η δοξα

Need an Article

I am trying to track down an article and so far I have been unsuccessful. The article is by Hugo Greßman and is entitled “Mythische Reste in der Paradieserzählung.” It’s in Archiv für Religionswissenschaft 10 (1907). Anyone out there happen to have a copy/scan/pdf of it or have access to it and would be willing to traipse through six feet snow with nothing more than a cold biscuit and worn-out shoes to get it??? I would greatly appreciate it!
*UPDATE* (Boy that was fast!)
I found it here at the library. For some reason it didn’t show up on the electronic search, but I found it on the shelf. So, disregard this post if you haven’t already!
Αυτω η δοξα

Book Review: True for You but Not For Me

True for You but Not For Me: Overcoming Objections to Christian Faith by Paul Copan

Bethany House ǀ Amazon ǀ CBD

Thanks to the folks at Bethany House for this review copy!

I must admit from the start that I don’t typically enjoy reading apologetics and this book didn’t change that. That’s not necessarily a critique of the book, but of my own disposition toward the subject. Essentially, God needs no defenders; yet, the value in being able to dialogue with skeptics of varying stripes can’t be understated. So, I requested this book to see what he had to say about the multitude of objections that still being leveled against Christianity so that, in the event that I find myself in conversation with someone making these assertions, I might be better able to understand their position and respond appropriately.

Copan covers a broad range of typical objections to Christianity one might encounter. As I read through the chapters, some of them only a few pages long, I found myself treading very familiar territory. That is to say, Copan doesn’t really say anything that hasn’t been said before. There is nothing particularly novel here, but that doesn’t mean the book isn’t helpful. It can be that, if one has not read widely on the subject. As I mentioned above, the reason I requested this book was more or less to reacquaint myself with some of the objections that may be raised in discussion of Christianity. It’s a helpful little volume and should I need a quick reference, it will serve me well. To that end, I would recommend this title to you. For those who live and breathe the subject, they will definitely want to swim in deeper waters.

Αυτω η δοξα

Papers

I have only two major papers to write this semester, one for each seminar. For the NT seminar, I have to write on a particular aspect of the New Perspective on Paul. This is a subject I’ve read on and frankly, it’s a dead horse that has been beaten, resurrected, and beaten again. In fact, many would venture to say that the “new perspective” is not so new anymore. The works on this subject are legion, so I’m trying to narrow my choices based on interest and the volumes I’ll have to work with.

Interestingly enough, I am more excited about writing my OT backgrounds paper. I will be writing on the serpent in Genesis 3, namely how ANE perceptions and depictions of serpents informed how the author of Genesis would have probably understood them and why a serpent was employed in the account. I might address the question “Did the snake really talk?” but only briefly. My interest is less in the historicity of the account and more in the perception of serpents. I’ve been reading through Egyptian, Akkadian, and Babylonian texts (translations obviously!) and various historical surveys and archaeological works and its been a very interesting venture thus far. I’ve only done initial research at this point and have yet to make definite conclusions about some questions I seek to answer, but I very much anticipate where this will lead.

As always, suggested resources are always welcome.

Αυτω η δοξα

Stories and History

I was watching an episode earlier of White Collar (one of my favorite shows!) and the main character, Neal, made an interesting comment that prompted this post. He said something to the effect of “Stories are worthless if there’s nothing to back them up.” In the context of the show’s story it made sense, but in literature, obviously it doesn’t quite work out as well. I’ve been thinking lately about various “stories” in scripture and how we as interpreters approach them. For many, the biblical accounts are essentially meaningless if they didn’t actually happen. For others, they are perfectly fine to read the stories as purely literary works without foisting upon them the burden of being historically true and/or accurate.

I must admit that at one time I would have fallen into the first camp. Accounts such as the exodus, Elijah’s showdown with the prophets of Baal, or Jonah’s exploits in Nineveh I would have declared as actual historical events without batting an eye. For the record, I do believe these events in the Hebrew Bible took place as recorded; however, if the evidence were compelling to see them as purely literary-theological works and the events described therein didn’t literally happen, I would be ok with that. I have come to see the bible as both a book and a collection of books, understanding that each book possesses its own uniqueness while at the same time contributing to a larger narrative.

One thing that still nags at me is somewhat inherent in the statement quoted at the first: if the bible were merely a collection of literary works, however theologically oriented they may be, would I be compelled to think more highly of and worship God, of whom these stories speak so highly? I chose the stories above (the first two primarily) because they are accounts that tell of awesome displays of power and those displays are compelling to me, personally, as reasons to hold a higher view of God than perhaps others might. To know (insomuch as we can “know”) that God has acted in history motivates my worship. This is especially true when it comes to Christ.

I do believe there are plenty of accounts in the scripture that are not actual historical events and I can appreciate them for what they are and what they say/teach about God. But to read the bible without seeing God as having acted in history, however accurately you believe those acts are recorded, seems to miss much of what the biblical authors intended.

What are your thoughts on this matter?

Αυτω η δοξα

Follow

Get every new post delivered to your Inbox.

Join 768 other followers