- Grand Rapids, Michigan
Phillip J . Long
Grace Christian University, Biblical Studies, Faculty Member
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New Testament, Hebrew Bible, New Testament and Christian Origins, Second Temple Judaism, Eschatology and Apocalypticism, Apostle Paul and the Pauline Letters, and 38 moreIntertextuality, Apocrypha/Pseudepigrapha, Historical Jesus, Apocalypticism In Literature, Early Christian Apocryphal Literature, Pauline Literature, Pauline Theology, Bible, Synoptic Gospels, Gospel of Mark, Gospels, Second Temple Studies, Gospel of Matthew, Religion, Theology, Early Christianity, Hermeneutics, Codicology, Paleography, Papyrology, New Testament Textual Criticism, Ancient Greek Rhetoric, Gospel of John, Hellenistic Judaism, History, Luke-Acts, Greek Palaeography, Book Reviews, Book of Daniel, Book of Genesis, The Book of Daniel, Hellenistic Historiography, Acts of the Apostles, 1 Thessalonians, Hebrew Bible/Old Testament, Biblical Studies, James D.G. Dunn, and Early Judaism (2nd Temple, Greco-Roman) edit
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Phillip J. Long is professor of Biblical Studies at Grace Christian University (formerly Grace Bible College) in Gran... morePhillip J. Long is professor of Biblical Studies at Grace Christian University (formerly Grace Bible College) in Grand Rapids, Michigan, where he has taught since 1998.He has served as the chair of the Midwest Evangelical Theological Society, 2013-2014. His published work includes Jesus the Bridegroom (Pickwick, 2012), Galatians: Freedom through God's Grace (Wipf & Stock, 2019) and A Beginners Guide to 1 Enoch (Rockridge, 2022)
He regularly contributes to Reading Acts (readingacts.com), a blog dedicated to New Testament studies. edit
The goal of this book is to help readers make sense of 1 Enoch. This is not a new translation of the book, but a summary and commentary on 1 Enoch designed for the nonspecialist. Some introductions to 1 Enoch focus only on the first... more
The goal of this book is to help readers make sense of 1 Enoch. This is not a new translation of the book, but a summary and commentary on 1 Enoch designed for the nonspecialist. Some introductions to 1 Enoch focus only on the first thirty-six chapters, which is known as the Book of the Watchers. This is understandable, since, for many, this is the most interesting section. However, in this book I will look at all five sections of 1 Enoch, since each contributes uniquely to our understanding of early Judaism and Christianity. I want to help readers hear the various voices and set the historical
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Galatians is one of the earliest of the Pauline letters and is therefore among the first documents written by Christians in the first century. Paul's letter to the Galatians deals with the first real controversy in the early church: the... more
Galatians is one of the earliest of the Pauline letters and is therefore among the first documents written by Christians in the first century. Paul's letter to the Galatians deals with the first real controversy in the early church: the status of Jews and gentiles in this present age and the application of the Law of Moses to gentiles. Paul argues passionately that gentiles are not "converting" to Judaism and therefore should not be expected to keep the Law. Gentiles who accept Jesus as Savior are "free in Christ," not under the bondage of the Law. Galatians also deals with an important pastoral issue in the early church as well. If gentiles are not "under the Law," are they free to behave any way they like? Does Paul's gospel mean that gentiles can continue to live like pagans and still be right with God? For Paul, the believer's status as an adopted child of God enables them to serve God freely as dearly loved children.
Galatians: Freedom through God's Grace is commentary for laypeople, Bible teachers, and pastors who want to grasp how the original readers of Galatians would have understood Paul's letter and how this important ancient letter speaks to Christians living in similar situations in the twenty-first century.
Galatians: Freedom through God's Grace is commentary for laypeople, Bible teachers, and pastors who want to grasp how the original readers of Galatians would have understood Paul's letter and how this important ancient letter speaks to Christians living in similar situations in the twenty-first century.
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Frequently New Testament commentaries will state that the image of a banquet, or more specifically, a wedding banquet, was a common messianic image in the first century. However, other than Isa 25:6-8, sources for the image of a banquet... more
Frequently New Testament commentaries will state that the image of a banquet, or more specifically, a wedding banquet, was a common messianic image in the first century. However, other than Isa 25:6-8, sources for the image of a banquet for the messianic age in the Hebrew Bible are sparse, and there is very little to support the view that a wedding banquet was a widespread image of the messianic age in Second Temple period Judaism. Many scholars therefore doubt the symbolic value of the messianic banquet as a wedding celebration in the first century.
Yet the image of a banquet clearly appears in the Synoptic Gospels in both the actions of Jesus as well as his teaching. In his table fellowship Jesus invites all people to eat and drink with him (Matt 8:11-12). In his teaching through parables Jesus describes his ministry as an invitation to a feast. Those who respond to this invitation are participating in the banquet, but those who do not respond will never be admitted to the banquet (Matt 22:1-14, Matt 25:1-12). This ongoing banquet is described as a wedding feast and Jesus himself claims to be the bridegroom (Mark 2:19-20). Because the metaphor of a wedding banquet is not found in the literature of the Second Temple Period, scholars frequently assume that this sort of language was created by the Gospel writers and that Jesus himself did not claim to be a bridegroom.
Yet the image of a banquet clearly appears in the Synoptic Gospels in both the actions of Jesus as well as his teaching. In his table fellowship Jesus invites all people to eat and drink with him (Matt 8:11-12). In his teaching through parables Jesus describes his ministry as an invitation to a feast. Those who respond to this invitation are participating in the banquet, but those who do not respond will never be admitted to the banquet (Matt 22:1-14, Matt 25:1-12). This ongoing banquet is described as a wedding feast and Jesus himself claims to be the bridegroom (Mark 2:19-20). Because the metaphor of a wedding banquet is not found in the literature of the Second Temple Period, scholars frequently assume that this sort of language was created by the Gospel writers and that Jesus himself did not claim to be a bridegroom.
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Review of Biblical Literature review of Jesus the Bridegroom by Marianne Blickenstaff
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In the preface to the first edition of Kingdom Ethics, Glen Stassen and David Gushee express dismay at the lack of interest in the Sermon on the Mount for doing Christian ethics. The “way of Jesus’s discipleship is thinned down,... more
In the preface to the first edition of Kingdom Ethics, Glen Stassen and David Gushee express dismay at the lack of interest in the Sermon on the Mount for doing Christian ethics. The “way of Jesus’s discipleship is thinned down, marginalized or avoided” (xvi). For Stassen and Gushee, the “rock” on which Christian ethics is to be built is the teaching and practice of Jesus, and the Sermon on the Mount is the foundational text in the New Testament for Jesus’s teaching. If we hope to find social ethics in the teaching of Jesus, the Sermon on the Mount is therefore the most likely place to start.
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In Romans 9:19-21 Paul alludes to Isaiah 29:16 in order to answer a potential objection to his use of Pharaoh as an illustration of God’s determinism. Most scholars agree Paul alludes to LXX Isaiah 29:16 “Will what is molded say to the... more
In Romans 9:19-21 Paul alludes to Isaiah 29:16 in order to answer a potential objection to his use of Pharaoh as an illustration of God’s determinism. Most scholars agree Paul alludes to LXX Isaiah 29:16 “Will what is molded say to the one who molds it, ‘Why have you made me like this?’” (NRSV), although most recognize a possible allusion to Isaiah 45:9 as well. The source of the allusion seems clear, but there is little consensus on function of Paul’s use of Isaiah 29:16 in the overall argument of Romans 9. C. H. Dodd claimed the potter and clay saying was a “well-worn illustration” and is “the weakest point in the whole epistle. . . [Paul] is embarrassed by the position he has taken up.” On the other hand, even though Douglas Moo considers the lines “something of a parenthesis,” he argues the citation “contributes significantly to our conception of God.”
There is an ongoing discussion among scholars concerning how much respect for context a New Testament writer has when citing or alluding to the Hebrew Bible. In a pair of recent monographs on Paul’s intertextual theological exegesis in Romans 9:1-18, Brian J. Abasciano argues Paul uses the Old Testament in accord with the original context. If this is the case, how does the context of Isaiah 29:16 contribute to our understanding of Romans 9? How much of the context of Isaiah 29 does Paul have in mind when he alludes to one line from the chapter? Or is he simply using a common metaphor to express the sovereignty of God?
After a short section in intertextual method, I will examine context of Isaiah 29:16 in order to argue Paul alluded the potter saying to evoke a particular period of Israel’s history when Judah rejected God’s clear revelation and were therefore facing God’s judgment at the hand of the Assyrian Empire. As in Isaiah 6:9-10, the nation is blind and deaf and cannot respond properly to the words of the prophet. But as Isaiah 29 stands in the canonical text, Israel’s failure is not final. Although their eyes have been blinded (29:9-10) they will once again see “in that day” (29:18).
There is an ongoing discussion among scholars concerning how much respect for context a New Testament writer has when citing or alluding to the Hebrew Bible. In a pair of recent monographs on Paul’s intertextual theological exegesis in Romans 9:1-18, Brian J. Abasciano argues Paul uses the Old Testament in accord with the original context. If this is the case, how does the context of Isaiah 29:16 contribute to our understanding of Romans 9? How much of the context of Isaiah 29 does Paul have in mind when he alludes to one line from the chapter? Or is he simply using a common metaphor to express the sovereignty of God?
After a short section in intertextual method, I will examine context of Isaiah 29:16 in order to argue Paul alluded the potter saying to evoke a particular period of Israel’s history when Judah rejected God’s clear revelation and were therefore facing God’s judgment at the hand of the Assyrian Empire. As in Isaiah 6:9-10, the nation is blind and deaf and cannot respond properly to the words of the prophet. But as Isaiah 29 stands in the canonical text, Israel’s failure is not final. Although their eyes have been blinded (29:9-10) they will once again see “in that day” (29:18).
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A paper read at the annual meeting of the Evangelical Theological Society 2015, Atlanta, Georgia I propose Luke intentionally modeled the story of Peter’s miraculous release from prison after his denial of Christ in Luke 22:54-62 and... more
A paper read at the annual meeting of the Evangelical Theological Society 2015, Atlanta, Georgia
I propose Luke intentionally modeled the story of Peter’s miraculous release from prison after his denial of Christ in Luke 22:54-62 and the surrounding context. Luke intended Acts 12 as a “restoration” of Peter similar to John 21:15-23. Several lexical and thematic elements indicate an intra-textual relationship between Luke’s two narratives, demonstrating the unity of Luke-Acts. By observing the relationship between the two stories, I will argue Peter’s rescue from prison is an overlooked literary connection between Luke and Acts which serve to unify the two works.
I propose Luke intentionally modeled the story of Peter’s miraculous release from prison after his denial of Christ in Luke 22:54-62 and the surrounding context. Luke intended Acts 12 as a “restoration” of Peter similar to John 21:15-23. Several lexical and thematic elements indicate an intra-textual relationship between Luke’s two narratives, demonstrating the unity of Luke-Acts. By observing the relationship between the two stories, I will argue Peter’s rescue from prison is an overlooked literary connection between Luke and Acts which serve to unify the two works.
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That I May Dwell Among Them carefully examines a theme from the Old Testament that is related to later Christian theology. Rather than start with incarnation and atonement in the New Testament and then “salvage” the Tabernacle narrative,... more
That I May Dwell Among Them carefully examines a theme from the Old Testament that is related to later Christian theology. Rather than start with incarnation and atonement in the New Testament and then “salvage” the Tabernacle narrative, Anderson starts with the Old Testament text. He develops what the Tabernacle narrative says about God dwelling with his people and providing atonement before he moves forward to the New Testament and Christian theology. Throughout the book, Anderson is guided by Brevard Child’s canonical method, which enables him to see connections between Leviticus and the creation story
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In his Studying the New Testament through Inscriptions (Hendrickson Academic, 2020), Burnett hoped that "one day more New Testament students who use inscriptions in their interpretation of his documents and the historical reconstructions... more
In his Studying the New Testament through Inscriptions (Hendrickson Academic, 2020), Burnett hoped that "one day more New Testament students who use inscriptions in their interpretation of his documents and the historical reconstructions of early Christianity" (p. 165). Paul and Imperial Divine Honors is his first step toward reaching that goal.
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In this monograph, Averbeck deals with the contentious issue of how Christianity relates to the practice of Old Testament Law. He suggests that a common misconception of the law is that the Christian is “free from the law” (Rom 7:6, Gal... more
In this monograph, Averbeck deals with the contentious issue of how Christianity relates to the practice of Old Testament Law. He suggests that a common misconception of the law is that the Christian is “free from the law” (Rom 7:6, Gal 5:13). Averbeck says that although this is true, it does not mean Christians are to pay no attention to the Law. Christians are free from condemnation under the law (Rom 8:1), but just a few verses earlier in Romans, Paul states that the law is holy, righteous, and good (Rom 7:12–14). The believer is under an obligation to fulfill the righteous standards of the law, which Averbeck suggests can be fully done through the ministry of the Holy Spirit.
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In his introduction to the series, Beitzel observes that geography is a legitimate, if overlooked, hermeneutical category. The “where” question is essential for understanding the text. Unlike other great religious texts, biblical history... more
In his introduction to the series, Beitzel observes that geography is a legitimate, if overlooked, hermeneutical category. The “where” question is essential for understanding the text. Unlike other great religious texts, biblical history occurs in specific places with many locations mentioned by name. A book like this geographical commentary is even more important since most Bible readers are woefully ignorant of geography. In fact, he suggests that the Pentateuch is a geographical document. Geographical details are found throughout the Pentateuch. Consider Numbers 33, a comprehensive list of locations Israel passed through after leaving Egypt. Why the list is included is an ongoing discussion, but the information was intentionally included for literary and theological reasons.
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This is the fourth volume of the Through Old Testament Eyes series, the first since Seth Ehorn joined Andrew Le Peau as co-editor. In the series introduction, Le Peau observes that the New Testament writers were Old Testament people.... more
This is the fourth volume of the Through Old Testament Eyes series, the first since Seth Ehorn joined Andrew Le Peau as co-editor. In the series introduction, Le Peau observes that the New Testament writers were Old Testament people. Although this seems obvious, the symbols and literary patterns of the Old Testament are often overlooked in popular preaching and teaching on New Testament books. The TOTE series attempts to bridge the gap by setting the documents of the New Testament in the context of the Old Testament. This commentary is not a detailed intertextual study nor a commentary on how the New Testament uses the Old. The commentary aims to shed light on the Gospel of Matthew by observing various Old Testament texts to provide context. The Old Testament text may or may not be directly quoted or alluded to in Matthew. It is often the overall biblical theology of the Old Testament that is used to illuminate the New Testament.
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In This Way We Came to Rome is a commentary on Paul’s travel implied in Acts 28:13–14. Paul arrived in the port city of Puteoli and stayed there for seven days before traveling to Rome. The authors aim to allow readers to travel the road... more
In This Way We Came to Rome is a commentary on Paul’s travel implied in Acts 28:13–14. Paul arrived in the port city of Puteoli and stayed there for seven days before traveling to Rome. The authors aim to allow readers to travel the road Paul traveled and “see it through his eyes.” Well documented and richly illustrated, Thompson and Wilson succeed in their goal. Readers will follow a suggested route for a seven-day trip from the port city of Puteoli to Rome. Whether Paul took this exact route or not, this book will be an excellent primer for travel in the Roman world.
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This new monograph answers "media myths" about the mechanics and sociality of reading, writing, and circulating the canonical gospels. Elder surveys Pliny the Younger, Cicero, and Fronto (the tutor for Marcus Aurelius), Greek novels, and... more
This new monograph answers "media myths" about the mechanics and sociality of reading, writing, and circulating the canonical gospels. Elder surveys Pliny the Younger, Cicero, and Fronto (the tutor for Marcus Aurelius), Greek novels, and some elite letters in order to demonstrate how books were written and read in the ancient world in order to shed light on the production and circulation of the canonical Gospels.
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John Goldingay’s commentary on Proverbs joins N. T. Wright's Galatians in the Commentaries for Christian Formation series (reviewed here). His commentary intentionally seeks to integrate serving the church through sound theological... more
John Goldingay’s commentary on Proverbs joins N. T. Wright's Galatians in the Commentaries for Christian Formation series (reviewed here). His commentary intentionally seeks to integrate serving the church through sound theological exegesis to support preaching, teaching, and forming believers in the faith. In the introduction to the series, the editors suggest, "Theology is not the result of exegesis; nor is it one discrete element that is separable from exegesis carried on by other means. Rather, exegesis is itself a way of doing theology" (xiv).
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Given the goal of the Kerux series to produce an exegetical commentary with extensive preaching helps, a volume on Numbers presents many challenges. Most pastors or teachers would avoid large sections of the Book of Numbers and possibly... more
Given the goal of the Kerux series to produce an exegetical commentary with extensive preaching helps, a volume on Numbers presents many challenges. Most pastors or teachers would avoid large sections of the Book of Numbers and possibly even consider it “unpreachable.” As Barker observes in the introduction, many scholars see Numbers as an “unorganized hodgepodge” with a wide variety of genres, such as census lists, that do not make for good preaching texts.
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In Women Who Do, Carey argues that “as a whole, the women who followed Jesus were the ones who most consistently took action—who quite literally followed Jesus in ways his closest companions failed to do” (8). This active discipleship... more
In Women Who Do, Carey argues that “as a whole, the women who followed Jesus were the ones who most consistently took action—who quite literally followed Jesus in ways his closest companions failed to do” (8). This active discipleship makes Jesus’s female disciples exemplars for Christians (9). To achieve this goal, she offers a comprehensive survey of female disciples in the Gospels and Acts through a close reading of the text and considering socio-cultural realities and challenges women faced in the first century. She does not select a few examples; she covers all examples, including characters who interact with Jesus and women who are used as hypothetical models (such as women in parables).
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In his 104-page introduction, Quarles begins his discussion of the authorship of the first gospel by observing the author was certainly a Jewish Christian, probably from Galilee. The author seems favorable toward Galilee and negative... more
In his 104-page introduction, Quarles begins his discussion of the authorship of the first gospel by observing the author was certainly a Jewish Christian, probably from Galilee. The author seems favorable toward Galilee and negative towards Jerusalemites. “Due to early and unanimous testimony supporting Matthean authorship and the lack of internal evidence contrary to this testimony,” he accepts Matthew as the author. He does not argue this from apologetic or theological concerns, but after a “thorough survey of the evidence,” Matthew is simply the best conclusion (12).
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This rare mix of academic scholarship and pop culture awareness is on display in his new book, The A to Z of the New Testament. The book gathers 26 crucial topics that are the things typically taught in a university introductory course to... more
This rare mix of academic scholarship and pop culture awareness is on display in his new book, The A to Z of the New Testament. The book gathers 26 crucial topics that are the things typically taught in a university introductory course to the New Testament. The chapters are aimed at beginners, whether they go on to take a university course or not. The book is designed to be fun and light-hearted. But this goes much deeper than a "simple answers to simple questions book," and he is not dealing with trivia. These are the sorts of things that New Testament scholars know about the New Testament that anyone interested in taking the New Testament seriously should also know. McGrath invites people into a conversation about important issues for understanding the New Testament in a creative and unique way.
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This new volume of the Pillar New Testament Commentary series replaces P. T. O'Brien's 2016 commentary after the publisher concluded allegations of plagiarism were credible. Grindheim begins his seventy-one-page introduction to the... more
This new volume of the Pillar New Testament Commentary series replaces P. T. O'Brien's 2016 commentary after the publisher concluded allegations of plagiarism were credible.
Grindheim begins his seventy-one-page introduction to the commentary with the observation that Hebrews is the oldest unabridged Christian sermon that has survived. It is, therefore, a window into how the Old Testament was read and interpreted in the 1st century. The book is "an artistically crafted sermon" (32). The main theme is the high priesthood of Jesus.
Grindheim begins his seventy-one-page introduction to the commentary with the observation that Hebrews is the oldest unabridged Christian sermon that has survived. It is, therefore, a window into how the Old Testament was read and interpreted in the 1st century. The book is "an artistically crafted sermon" (32). The main theme is the high priesthood of Jesus.
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In his eighty-eight-page introduction, Webb observes that Job relies on the book of Proverbs, so it cannot have been before Hezekiah. Ezekiel 14:14-20 mentions Job (although this may not refer to the Book of Job), and Job 12 seems to... more
In his eighty-eight-page introduction, Webb observes that Job relies on the book of Proverbs, so it cannot have been before Hezekiah. Ezekiel 14:14-20 mentions Job (although this may not refer to the Book of Job), and Job 12 seems to allude to Psalm 107, implying an exilic or post-exilic date. He does not specify a date, suggesting a time after Solomon to the early post-exilic period. But in the context of Judah's history, the story of Job may answer questions about the suffering of God's faithful servants such as Josiah or Jeremiah. Since Webb thinks the Book of Job is a unified work, he does not consider the possibility that parts of the book use sources from various times. On the other hand, unlike other conservative commentaries on Job, he does not suggest any date for the story (the time of Abraham, for example).
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This new volume in the Evangelical Biblical Theology Commentary series combines detailed exegesis of Galatians with theological observations on theology drawn from one of Paul’s earliest letters. Matthew Harmon (Ph.D., Wheaton College)... more
This new volume in the Evangelical Biblical Theology Commentary series combines detailed exegesis of Galatians with theological observations on theology drawn from one of Paul’s earliest letters. Matthew Harmon (Ph.D., Wheaton College) serves as professor of New Testament studies at Grace College and Theological Seminary in Winona Lake, Indiana. He previously contributed Rebels and Exiles: A Biblical Theology of Sin and Restoration in the Essential Studies in Biblical Theology series (IVP Academic, 2020).
In the twenty-four-page introduction, Harmon defends a southern Galatian view. Galatians 2:1-10 is a private meeting with the pillars during the famine visit (Acts 11:27-30). Paul wrote Galatians after returning to Antioch (Acts 14:26-28) and before the Jerusalem Council (Acts 15:1-21). A date of 48-49 is most likely.
In the twenty-four-page introduction, Harmon defends a southern Galatian view. Galatians 2:1-10 is a private meeting with the pillars during the famine visit (Acts 11:27-30). Paul wrote Galatians after returning to Antioch (Acts 14:26-28) and before the Jerusalem Council (Acts 15:1-21). A date of 48-49 is most likely.
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In this new volume of Kregel Academic’s 40 Questions series, Echevarría and Laird answer frequently asked questions about the Apostle Paul. As they say in the introduction, it is possible to write “100 Questions about the Apostle Paul”... more
In this new volume of Kregel Academic’s 40 Questions series, Echevarría and Laird answer frequently asked questions about the Apostle Paul. As they say in the introduction, it is possible to write “100 Questions about the Apostle Paul” and still not cover every related subject to Paul's life in teaching. They divide the book into three parts: first, questions about Paul’s life; second, questions about Paul’s writings; and third, questions about Paul’s theology.
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Studies on the Proverbs fall into several categories. At the popular level, books on Proverbs are often "A Proverb a Day" devotionals. This isolates the sayings and treats Proverbs as a collection of fortune-cookie-like sayings. Other... more
Studies on the Proverbs fall into several categories. At the popular level, books on Proverbs are often "A Proverb a Day" devotionals. This isolates the sayings and treats Proverbs as a collection of fortune-cookie-like sayings. Other commentaries gather sayings throughout the book in themes so that one studies all the proverbs on money, truth, etc. But this approach also misses the overall structure of the book of Proverbs. This was the approach in McKane's OTL commentary (Westminster, 1970). The proverbs are in a random order, even if certain theological or literary themes can be traced.
In this commentary, Overland argues there is an overall macrostructure in the book of Proverbs. The book was intentionally edited to train sages in ancient Israel. He suggests there is no evidence to draw firm conclusions with respect to the date of this editorial process. However, the use of the Aramaic word for son (bar) in Proverbs 31:2 suggests a late Israelite composition.
In this commentary, Overland argues there is an overall macrostructure in the book of Proverbs. The book was intentionally edited to train sages in ancient Israel. He suggests there is no evidence to draw firm conclusions with respect to the date of this editorial process. However, the use of the Aramaic word for son (bar) in Proverbs 31:2 suggests a late Israelite composition.
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This collection of essays demonstrates the importance of reading Jesus, Paul, and the early church in its Jewish context. This is nothing new for scholars working in the areas of Historical Jesus or Pauline theology. But for many Bible... more
This collection of essays demonstrates the importance of reading Jesus, Paul, and the early church in its Jewish context. This is nothing new for scholars working in the areas of Historical Jesus or Pauline theology. But for many Bible readers, it may be surprising to learn just how Jewish the earliest church was. More importantly, these essays trace out several theological and practical implications of the Jewish roots of Christianity. Certainly, they could have gone further. For example, some recent contributions to “Paul with Judaism” might suggest that Paul was not even a Christian. Matthew Thiessen comes the closest in this collection.
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In 1998, Mark Strauss wrote Distorting Scripture? The Challenge of Bible Translation and Gender Accuracy (IVP; reprinted by Wipf & Stock 2010). Since then, he has co-edited The Challenge of Bible Translation (Zondervan 2003) and... more
In 1998, Mark Strauss wrote Distorting Scripture? The Challenge of Bible Translation and Gender Accuracy (IVP; reprinted by Wipf & Stock 2010). Since then, he has co-edited The Challenge of Bible Translation (Zondervan 2003) and co-authored How to Choose a Translation for All Its Worth (Zondervan 2007). In addition to numerous articles published in peer-reviewed journals and magazines on Bible translation, Strauss currently serves as the vice-chair of the Committee on Bible Translation, the group of scholars responsible for the New International Version.
This new contribution to Kregel's 40 Question series deals with the theory and practice of Bible translation and the history of the English Bible and contemporary Bible translations.
This new contribution to Kregel's 40 Question series deals with the theory and practice of Bible translation and the history of the English Bible and contemporary Bible translations.
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This small book does not pretend to be a detailed scriptural argument for the Trinity, nor a history of the development of the doctrine of the Trinity in church history. Although it contains those elements, the book is better described as... more
This small book does not pretend to be a detailed scriptural argument for the Trinity, nor a history of the development of the doctrine of the Trinity in church history. Although it contains those elements, the book is better described as a primer on theological interpretation of Scripture. The book is an attractive small hardback, 5x7 inches, with a dust jacket. It would be an excellent book for a small group Bible study or personal devotional text.
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This new volume of the Pillar New Testament Commentary series replaces P. T. O'Brien's 2016 commentary after the publisher concluded allegations of plagiarism were credible. Campbell dedicates this commentary to P. T. O'Brien, "Teacher,... more
This new volume of the Pillar New Testament Commentary series replaces P. T. O'Brien's 2016 commentary after the publisher concluded allegations of plagiarism were credible. Campbell dedicates this commentary to P. T. O'Brien, "Teacher, colleague, mentor."
Campbell begins the thirty-four-page introduction to the commentary with a discussion of the authorship of Ephesians. He gives an overview of the discussion of this controversial topic, arguments against Pauline authorship, and some evaluation of these arguments. Notice he does not "answer the arguments." Campbell considers these as "evaluative reflections." He concludes, "The claim of pseudonymity depends on accepting the premise that someone else could write so convincingly as Paul that they deceived everyone in the early church (10). If true, how compelling are the differences from authentic Pauline letters?
Campbell begins the thirty-four-page introduction to the commentary with a discussion of the authorship of Ephesians. He gives an overview of the discussion of this controversial topic, arguments against Pauline authorship, and some evaluation of these arguments. Notice he does not "answer the arguments." Campbell considers these as "evaluative reflections." He concludes, "The claim of pseudonymity depends on accepting the premise that someone else could write so convincingly as Paul that they deceived everyone in the early church (10). If true, how compelling are the differences from authentic Pauline letters?
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Nogalski begins his commentary by briefly introducing his views on how the Book of the Twelve was formed (p. 1-13). "The twelve writings have been edited in various ways in the light of their position and literary function within this... more
Nogalski begins his commentary by briefly introducing his views on how the Book of the Twelve was formed (p. 1-13). "The twelve writings have been edited in various ways in the light of their position and literary function within this larger corpus" (3). You're used throughout the commentary that the Book of the Twelve was deliberately edited and arranged to be a "canonical entity." Much of this evidence will appear in the introductions to each of the three Minor Prophets he discusses in this commentary. In this brief introduction, he surveys the scholarship on the Twelve, including his own 1993 monographs in the BZAW series, and responds to some skepticism to his views. He argues that there are important theological implications of the formation of the Book of the Twelve. The sum of the whole is greater than the parts (9). The structure of the Book of the Twelve moves the reader from the eighth century BCE to the Persian period (when the Book of the Twelve reached its final form).
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In this new introduction to archaeology, Strange says his book is not another "exercise in archaeological apologetics" but rather an explanation of what archaeologists think they are doing. He repeats throughout the book that archaeology... more
In this new introduction to archaeology, Strange says his book is not another "exercise in archaeological apologetics" but rather an explanation of what archaeologists think they are doing. He repeats throughout the book that archaeology is "problem driven." By this, he means that archaeologists begin with a problem and then try to solve it using existing archaeological methods or developing new methods.
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40 Questions about the Text and Canon of the New Testament addresses two important aspects of biblical studies from a conservative perspective. Both halves of the book are good introductions to their topics. Quarles and Kellum present... more
40 Questions about the Text and Canon of the New Testament addresses two important aspects of biblical studies from a conservative perspective. Both halves of the book are good introductions to their topics. Quarles and Kellum present their material in a style understandable to the non-scholar, making this book an excellent choice for a reader (or Bible study) looking for answers to questions on the text and canon of the New Testament.
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Wisdom for Faithful Reading is something like a primer for reading the Old Testament. The book targets the “academically minded people in the church who want to improve their reading of the Old Testament” (xv). Even though Walton states... more
Wisdom for Faithful Reading is something like a primer for reading the Old Testament. The book targets the “academically minded people in the church who want to improve their reading of the Old Testament” (xv). Even though Walton states in his preface that the book was not intended to be a textbook, it would be an excellent addition to an “Introduction to the Bible” or “Old Testament Survey” university or seminary class. Since the style is accessible for the layperson, the book would fit well in a church Bible study or Sunday School class.
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After Dispensationalism is an irenic critique of Dispensationalism that attempts to correct some of the excessive interpretations of apocalyptic literature. The authors state early on that "this book commends dispensationalism's... more
After Dispensationalism is an irenic critique of Dispensationalism that attempts to correct some of the excessive interpretations of apocalyptic literature. The authors state early on that "this book commends dispensationalism's scriptural zeal even as it finds that its way of reading often misses what the biblical authors wished to communicate" (2).
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In the introduction to this new book on Revelation, Scot McKnight describes his early encounters with Revelation in the early 70s. This was all eerily familiar to me. Like McKnight, in my teens, I read The Late Great Planet Earth,... more
In the introduction to this new book on Revelation, Scot McKnight describes his early encounters with Revelation in the early 70s. This was all eerily familiar to me. Like McKnight, in my teens, I read The Late Great Planet Earth, listened to Larry Norman warn us about being left behind, and watched the Thief in the Night movies many times. Conspiracy-laced interpretations of Revelation did not end in the 1970s and have only become more paranoid since the Left Behind series (and the freedom of the internet to publish anything and everything).
McKnight says he believed in a pre-tribulation rapture and premillennialism well into his academic career until one day he stopped believing it. The predictions were always wrong, and these writers seriously misread the Book of Revelation. For McKnight, premillennial and especially dispensational interpretations represented by the Left Behind series interpretations result in escapism. “Escapism is as far from Revelation as Babylon is from New aJerusalem” (xiii). Instead, this book intends to read Revelation as dissident literature. “The Book of Revelation is for modern-day disciples who have eyes to see the power of the empire in our world and in our churches and in our lives (13). As a result, there is no speculation of how Revelation will be fulfilled in this book. But there is a prophetic call for evangelical Christianity to repent of its association with Babylon. For McKnight and Matchett, Revelation “is an apocalyptic-prophetic book revealing the evils of the empire and summoning readers to discerning discipleship as we live into the new Jerusalem” (143).
McKnight says he believed in a pre-tribulation rapture and premillennialism well into his academic career until one day he stopped believing it. The predictions were always wrong, and these writers seriously misread the Book of Revelation. For McKnight, premillennial and especially dispensational interpretations represented by the Left Behind series interpretations result in escapism. “Escapism is as far from Revelation as Babylon is from New aJerusalem” (xiii). Instead, this book intends to read Revelation as dissident literature. “The Book of Revelation is for modern-day disciples who have eyes to see the power of the empire in our world and in our churches and in our lives (13). As a result, there is no speculation of how Revelation will be fulfilled in this book. But there is a prophetic call for evangelical Christianity to repent of its association with Babylon. For McKnight and Matchett, Revelation “is an apocalyptic-prophetic book revealing the evils of the empire and summoning readers to discerning discipleship as we live into the new Jerusalem” (143).
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Israel’s Scriptures in Early Christian Writings collects forty-two essays on topics related to how early Christian writers used the Jewish scripture they inherited. As Henze and Lincicum explain in their introduction, the Scriptures of... more
Israel’s Scriptures in Early Christian Writings collects forty-two essays on topics related to how early Christian writers used the Jewish scripture they inherited. As Henze and Lincicum explain in their introduction, the Scriptures of Israel “forms the cultural encyclopedia necessary to understand what Jesus and his earliest followers did and thought” (1). Not only did the writers of the New Testament interact extensively with Israel Scriptures, they “inherited strategies of scriptural interpretation from their Jewish predecessors” (1). This volume, therefore, expresses the state of the question and presses the field forward into new avenues of scholarship. In doing so, they stand on the shoulders of Krister Stendahl (School of Matthew, 1968) and Richard Hays (Echoes of Scripture in Paul, 1989). However, even though the authors of the New Testament are either “Jews or Judaphiles,” not all New Testament scriptural interpretations are easily illustrated in Jewish literature, nor can all types of scriptural interpretation in contemporary Judaism be illustrated in the New Testament.
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In this study of Joseph as a resurrection figure, Pulse uses a biblical hermeneutic reading scripture as a unified theological narrative. He wants to trace biblical motifs as they weave their way through the canon. But this study does... more
In this study of Joseph as a resurrection figure, Pulse uses a biblical hermeneutic reading scripture as a unified theological narrative. He wants to trace biblical motifs as they weave their way through the canon. But this study does more. He examines the Joseph narrative (Genesis 37-50) in the Masoretic text (chapters 3-5). He then compares this to the Septuagint (chapter 6) and Targum Onqelos (chapter 7), Second Temple period literature (chapter 8), and (briefly) Philo and Josephus (chapter 9). Unlike Samuel Emadi, From Prisoner to Prince: The Joseph Story in Biblical Theology (NSBT 59; IVP Academic 2022), Pulse does not see Joseph as a “type of Christ” in the New Testament.
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Brannon begins by observing that the resurrection gets less attention than the atonement. Most studies on the resurrection are apologetic or historical in nature. In addition, most focus on only parts of Scripture, primarily the Pauline... more
Brannon begins by observing that the resurrection gets less attention than the atonement. Most studies on the resurrection are apologetic or historical in nature. In addition, most focus on only parts of Scripture, primarily the Pauline letters. But resurrection is an essential and central doctrine throughout the canon. Brannon argues that the hope of the resurrection is inextricably linked with the biblical theology themes of creation and redemption. Resurrection is, therefore, not a peripheral doctrine but an indispensable element of God’s plan of redemption. Moreover, Christian hope in bodily resurrection distinguishes Christianity from other religions and worldviews. Other than Judaism and Christianity, bodily resurrection is not found in other religions. In the Bible, death is the enemy of God and humanity, and in the end, death will be defeated.
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As Gupta explains in the introduction, this book is “not an attempt at some form of revisionist history.” But it does challenge what he calls “the little house on the Prairie perspective” on the early church: the idea that women were at... more
As Gupta explains in the introduction, this book is “not an attempt at some form of revisionist history.” But it does challenge what he calls “the little house on the Prairie perspective” on the early church: the idea that women were at home doing women’s work while the men were outside hunting or doing manly work (3). The book is also not a comprehensive handbook dealing with all the women in the New Testament nor everything we can possibly know about women in ancient Judaism or the Greco-Roman world. His goal is to present to readers some of the evidence for the New Testament supporting the idea that women were, in fact, leaders and teachers in the early church.
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In the introduction to the book, Klink explains that, because of his involvement in the Creation Project, he realized that creation is more than just about origins, and he was finally able to “unchain” creation from the origins debate. He... more
In the introduction to the book, Klink explains that, because of his involvement in the Creation Project, he realized that creation is more than just about origins, and he was finally able to “unchain” creation from the origins debate. He argues in this book that the whole of Scripture can be considered the story of God’s creation project.
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Lee and Brueske begin with the words of Charles Spurgeon, Mark 10:45 is “the whole gospel in a single verse.” They argue that Mark 10:45 hints at the purpose of Mark’s gospel. Mark wants to motivate his readers to remain faithful to Jesus... more
Lee and Brueske begin with the words of Charles Spurgeon, Mark 10:45 is “the whole gospel in a single verse.” They argue that Mark 10:45 hints at the purpose of Mark’s gospel. Mark wants to motivate his readers to remain faithful to Jesus in the face of hardship, suffering, and shame that followers of Jesus encounter at various times in the first century. Mark 10:45 connects two major themes in the gospel of Mark, atonement, and servanthood.
To make this case chapter 2 deals with the occasion of Mark’s gospel, and chapter 3 deals with the purpose of Mark’s gospel. For Lee and Brueske, the gospel of Mark was written to Jesus’s followers in Rome during or after the Neronian persecution, which began in 64 CE (9). The authors evaluate several alternative suggestions for the date and origin and note that any date from the 50s through the 70s is possible. However, they conclude that the evidence favors the mid-60s. Mark wrote to motivate his readers to remain loyal to Jesus despite suffering (33). The gospel is a skillfully constructed narrative that allows readers to walk alongside the disciples as they follow Jesus. Lee and Bruske discuss genre and Mark’s literary competency as they read through the gospel of Mark with this purpose in mind.
To make this case chapter 2 deals with the occasion of Mark’s gospel, and chapter 3 deals with the purpose of Mark’s gospel. For Lee and Brueske, the gospel of Mark was written to Jesus’s followers in Rome during or after the Neronian persecution, which began in 64 CE (9). The authors evaluate several alternative suggestions for the date and origin and note that any date from the 50s through the 70s is possible. However, they conclude that the evidence favors the mid-60s. Mark wrote to motivate his readers to remain loyal to Jesus despite suffering (33). The gospel is a skillfully constructed narrative that allows readers to walk alongside the disciples as they follow Jesus. Lee and Bruske discuss genre and Mark’s literary competency as they read through the gospel of Mark with this purpose in mind.
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Douglas D. Webster (Ph.D., University of St. Michael’s College) serves as professor of pastoral theology and preaching at Beeson Divinity School. He has published numerous pastoral commentaries and books, including Soulcraft: How God... more
Douglas D. Webster (Ph.D., University of St. Michael’s College) serves as professor of pastoral theology and preaching at Beeson Divinity School. He has published numerous pastoral commentaries and books, including Soulcraft: How God Shapes Us Through Relationships (IVP, 1999), Test Messaging: A Conversation about Preaching (Clements, 2010), and The Parables: Jesus’s Friendly Subversive Speech (Kregel, 2021, reviewed here). As Webster explains in his preface, this four-volume commentary on Psalms is a companion to the Psalter for pastors and teachers and will serve as a devotional guide for any Bible reader.
Following Athanasius, Webster suggests the Psalms are the “magnetic center” of the whole Canon of scripture. “Nearly every Psalm speaks about Christ,” and the Psalter gives us a picture of the spiritual life (1:13). His commitment to a Christological reading is clear in every part of this commentary. This is true even for Psalm 88, the “saddest prayer in the Psalter” (3:123). “we can imagine Jesus praying this psalm in the days leading up to the crucifixion” (3:127).
Following Athanasius, Webster suggests the Psalms are the “magnetic center” of the whole Canon of scripture. “Nearly every Psalm speaks about Christ,” and the Psalter gives us a picture of the spiritual life (1:13). His commitment to a Christological reading is clear in every part of this commentary. This is true even for Psalm 88, the “saddest prayer in the Psalter” (3:123). “we can imagine Jesus praying this psalm in the days leading up to the crucifixion” (3:127).
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Walter Wilson serves as Charles Howard Candler Professor of New Testament at Emory. He previously published a monograph, Healing in the Gospel of Matthew: Reflections on Method and Ministry (Fortress, 2014), and numerous academic articles... more
Walter Wilson serves as Charles Howard Candler Professor of New Testament at Emory. He previously published a monograph, Healing in the Gospel of Matthew: Reflections on Method and Ministry (Fortress, 2014), and numerous academic articles on the first gospel. He recently published Ancient Wisdom: An Introduction to Sayings Collections (Eerdmans 2022, reviewed here) and, in 2023, a commentary on the Wisdom of Sirach in the Eerdmans Critical Commentary. This new commentary on Matthew is the first in the ECC series since 2012.
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John Harvey serves as Dean and Professor of New Testament at Columbia International University Seminary & School of Ministry. In addition to his Interpreting the Pauline Letters (Kregel 2012), Harvey previously published the Romans volume... more
John Harvey serves as Dean and Professor of New Testament at Columbia International University Seminary & School of Ministry. In addition to his Interpreting the Pauline Letters (Kregel 2012), Harvey previously published the Romans volume in the Kregel Exegetical Library and the Romans volume in B&H’s Exegetical Guide to the Greek New Testament series. David Gentino provides the preaching sections of the commentary. He serves as the lead pastor of Columbia Presbyterian Church in South Carolina.
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In the introduction to the second volume of New Testament Apocrypha, Tony Burke observed that the number of documents called “Christian Apocrypha” is quite high. In 1992 Clavis apocryphorum Novi Testameni listed 346 texts, but there were... more
In the introduction to the second volume of New Testament Apocrypha, Tony Burke observed that the number of documents called “Christian Apocrypha” is quite high. In 1992 Clavis apocryphorum Novi Testameni listed 346 texts, but there were omissions, and recent discoveries increased that number. This volume includes twenty-nine translations of non-canonical Christian writings with introductions and notes. This series aims to make available overlooked in previous English language collections.
Before the first volume in this series, the standard collection of Christian noncanonical Christian literature was The New Testament Apocrypha (edited by M. R. James in 1924) and updated by Wilhelm Schneemelcher, New Testament Apocrypha (Vol. 1: Gospels and Related Writings; Vol. 2: Writings Relating to the Apostles Apocalypses). J. K. Elliot’s New Testament Apocrypha (Oxford, 1993) expanded the collection of Christian Apocrypha. New Testament Apocrypha Volume 3 continues this tradition by collecting texts not already found in these earlier works.
Before the first volume in this series, the standard collection of Christian noncanonical Christian literature was The New Testament Apocrypha (edited by M. R. James in 1924) and updated by Wilhelm Schneemelcher, New Testament Apocrypha (Vol. 1: Gospels and Related Writings; Vol. 2: Writings Relating to the Apostles Apocalypses). J. K. Elliot’s New Testament Apocrypha (Oxford, 1993) expanded the collection of Christian Apocrypha. New Testament Apocrypha Volume 3 continues this tradition by collecting texts not already found in these earlier works.
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The Urban Legends series defines an urban legend as an untrue popular belief in church or culture. Some of these urban legends are more wrong than others. In his introduction, Whitmer observes that some “will damn you to hell” (ix). He... more
The Urban Legends series defines an urban legend as an untrue popular belief in church or culture. Some of these urban legends are more wrong than others. In his introduction, Whitmer observes that some “will damn you to hell” (ix). He points out that even though dismantling myths is fun, replacing the myth with the truth is far better. This is the book's goal, to clarify popular theological and replace them with accurate theological teaching.
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Webster begins and ends this commentary on Jesus’s parables by observing that parables are never just a story, “they are always the gospel told slant” (340). In his introduction, he refers to a poem by Emily Dickinson, “Tell all the Truth... more
Webster begins and ends this commentary on Jesus’s parables by observing that parables are never just a story, “they are always the gospel told slant” (340). In his introduction, he refers to a poem by Emily Dickinson, “Tell all the Truth but tell it slant…the truth must dazzle gradually, or every man be blind” (12). Parables do just this. They tell the truth about Jesus indirectly in a way that attracts outsiders to move closer to the truth. Jesus used parables to reveal his identity. He places himself at the center of many parables, usually in a role reserved for God in the Old Testament.
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Remarkably, it has been thirty years since that first edition, and things have changed considerably in Pauline studies. The New Perspective is not new anymore. The Apocalyptic Paul and Paul within Judaism are hot topics barely covered in... more
Remarkably, it has been thirty years since that first edition, and things have changed considerably in Pauline studies. The New Perspective is not new anymore. The Apocalyptic Paul and Paul within Judaism are hot topics barely covered in the original DPL. Today, people ask questions about sexuality and gender, which scholars rarely addressed in 1993.
As the editors explain in the preface, “The DPL2, as we editors call it, is not a mere touch-up of the original DPL but truly a completely new dictionary.” Although fifteen articles from the first edition were revised, the rest were written for the second edition. The IVP Academic promotional material states, “Over 95% of the articles have been written specifically for this edition.” The second edition is about 200 pages larger.
As the editors explain in the preface, “The DPL2, as we editors call it, is not a mere touch-up of the original DPL but truly a completely new dictionary.” Although fifteen articles from the first edition were revised, the rest were written for the second edition. The IVP Academic promotional material states, “Over 95% of the articles have been written specifically for this edition.” The second edition is about 200 pages larger.
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In his introduction to this new volume of the Kregel Exegetical Library, Shepherd explains the justification for yet another major commentary on the book of Jeremiah. First, the base text for this commentary is the Hebrew source behind... more
In his introduction to this new volume of the Kregel Exegetical Library, Shepherd explains the justification for yet another major commentary on the book of Jeremiah. First, the base text for this commentary is the Hebrew source behind the old Greek of Jeremiah, not the Masoretic text. Shepherd states there is a growing consensus that the Hebrew behind the old Greek Jeremiah is the earlier edition. This is not a radically new idea, but basing a commentary on a reconstructed Hebrew text behind the Septuagint is unique. Shepherd argues that a single translator produced Old Greek Jeremiah (possibly Ezekiel and the Book of the Twelve). Following Joseph Ziegler's Göttingen critical edition of the Septuagint and Louis Stuhlman's 1986 monograph on the prose sections of Jeremiah, Shepherd reconstructs the "Hebrew source behind the Greek" (reproduced on pages 873-909). Throughout the commentary, he refers to the "Hebrew source behind the Greek Jeremiah" (perhaps an abbreviation could have been coined for this hypothetical source).
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The Lexham Old Testament Apocrypha reprints the apocryphal books from the Lexham English Septuagint: A New Translation (ed. Ken Penner; Lexham Academic 2019). This English edition of the Apocrypha includes the Deuterocanonical books in... more
The Lexham Old Testament Apocrypha reprints the apocryphal books from the Lexham English Septuagint: A New Translation (ed. Ken Penner; Lexham Academic 2019). This English edition of the Apocrypha includes the Deuterocanonical books in the Catholic canon: Tobit (Shorter and Longer Versions, Judith, Baruch (and the Letter of Jeremiah), Wisdom of Sirach, 1 Maccabees, 2 Maccabees, Wisdom of Solomon, additions to Esther (Greek Esther), additions to Daniel (both Old Greek and Theodotion). The Eastern Orthodox canon also includes the Prayer of Manasseh, 1 Esdras, 2 Esdras, 3 Maccabees, 4 Maccabees, and Psalm 151. This edition also includes the non-canonical books 2 Esdras (4 Ezra), Psalms of Solomon, and Greek portions of 1 Enoch 1-32.
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Before her recent retirement, Phillips was Distinguished Professor of Biblical Studies at Gordon College in Boston. She wrote the Esther commentary in the revised edition of the Expositor's Bible Commentary (Zondervan, 2010), The Baker... more
Before her recent retirement, Phillips was Distinguished Professor of Biblical Studies at Gordon College in Boston. She wrote the Esther commentary in the revised edition of the Expositor's Bible Commentary (Zondervan, 2010), The Baker Illustrated Bible Commentary on Exodus (Baker, 2015), and An Introduction to Reading Biblical Wisdom Texts (Hendrickson, 2017). Her commentary combines exegesis and a pastoral heart for the application of these three minor prophets for the contemporary church.
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Timothy Miller (Ph.D. in historical theology from Westminster Theological Seminary) has independently published Translating First Peter Clause by Clause, The Triune God of Unity in Diversity (Reformed Academic Dissertations, P&R, 2017)... more
Timothy Miller (Ph.D. in historical theology from Westminster Theological Seminary) has independently published Translating First Peter Clause by Clause, The Triune God of Unity in Diversity (Reformed Academic Dissertations, P&R, 2017) and Echoes of Jesus in the First Epistle of Peter (Ph.D dissertation, MBTS, Pickwick, 2022). Bryan Murawski (PhD, Old Testament, Westminster Theological Seminary) serves as an Associate Professor at Cairn University and served in pastoral ministry for more than fifteen years. His Preaching Difficult Texts of the Old Testament was published by Hendrickson (2021).
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Watson intended this collection of essays as a sequel to his 2013 Gospel Writing (Eerdmans, 2013). Chapters 1-2 and 9 are new essays. The rest of the volume collects essays published after Gospel Writings (2016-2020 except chapter 13,... more
Watson intended this collection of essays as a sequel to his 2013 Gospel Writing (Eerdmans, 2013). Chapters 1-2 and 9 are new essays. The rest of the volume collects essays published after Gospel Writings (2016-2020 except chapter 13, 2010). Each chapter begins with a brief introduction or abstract.
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The Kerux series is an exegetical commentary which includes as preaching strategies. The exegete in this volume is David B. Schreiner, associate professor of Old Testament at Wesley Biblical Seminary in Ridgeland, Mississippi. In addition... more
The Kerux series is an exegetical commentary which includes as preaching strategies. The exegete in this volume is David B. Schreiner, associate professor of Old Testament at Wesley Biblical Seminary in Ridgeland, Mississippi. In addition to several journal articles, Schreiner previously contributed Pondering the Spade: Discussing Important Convergences between Archaeology and Old Testament Studies (Wipf & Stock, 2019) and has a commentary on 1 & 2 Kings in Cascade’s The Bible in God’s World series and a monograph The Omride Wars in Assyrian, Biblical, and Levantine Sources (Lexham, forthcoming). Lee Compson provides the homiletical notes. Compson serves as senior pastor at Milford First Brethren Church in Milford, Indiana, and Regional Resource Coordinator for the Midwest Region of The Brethren Church.
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Discussion of Paul’s view of the Roman Empire continues to generate articles and monographs, beginning with J. C. Scott, Domination and the Arts of Resistance: Hidden Transcripts (Yale, 1990) and Brian Walsh and Sylvia Keesmat, Colossians... more
Discussion of Paul’s view of the Roman Empire continues to generate articles and monographs, beginning with J. C. Scott, Domination and the Arts of Resistance: Hidden Transcripts (Yale, 1990) and Brian Walsh and Sylvia Keesmat, Colossians Remixed: Subverting the Empire (IVP Academic, 2004), and the essays in Jesus is Lord, Caesar is Not (McKnight and Modica, eds.; IVP Academic, 2013, reviewed here). More recently, N. T. Wright argued Paul used coded language to challenge imperial propaganda. Wright represents the standard view that Paul is anti-imperial, but his criticism of the empire is below the surface. Paul used coded language or hidden transcript to keep a low profile and avoid provoking the empire. John Barclay objected: does Paul seem like the type to avoid confrontation? Chapter 12 of Wright’s Paul and the Faithfulness of God deals with Barclay’s criticisms.
Heilig’s The Apostle and the Empire is an excellent and up-to-date introduction into a narrow, yet controversial, sub-field of Pauline studies. He demonstrates with clarity Paul’s triumph metaphor does in fact have a subversive element, even if it is not a developed critique of the empire. Heilig’s call to revisit how we understand Paul’s relationship with Rome as “unease” rather than “criticism” is welcome.
Heilig’s The Apostle and the Empire is an excellent and up-to-date introduction into a narrow, yet controversial, sub-field of Pauline studies. He demonstrates with clarity Paul’s triumph metaphor does in fact have a subversive element, even if it is not a developed critique of the empire. Heilig’s call to revisit how we understand Paul’s relationship with Rome as “unease” rather than “criticism” is welcome.
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Samuel Emadi (PhD, The Southern Baptist Theological Seminary) serves as the senior pastor at Hunsinger Lane Baptist Church in Louisville, Kentucky and is an editor at 9Marks. This book is based on his dissertation, “Covenant, Typology,... more
Samuel Emadi (PhD, The Southern Baptist Theological Seminary) serves as the senior pastor at Hunsinger Lane Baptist Church in Louisville, Kentucky and is an editor at 9Marks. This book is based on his dissertation, “Covenant, Typology, and the Story of Joseph: A Literary-Canonical Examination of Genesis 37-50” (2016) under the supervision of James Hamilton. Hamilton wrote an article, “Was Joseph a Type of the Messiah? Tracing the Typological Identification between Joseph, David, and Jesus,” SBJT 12.4 (2008).
The story of Joseph is the climax of Genesis, yet Joseph is hardly mentioned in the rest of Scripture. Many Christians have turned toward typology as a plausible answer: Joseph “a type of the Messiah.” But virtually all studies which claim Joseph is a type of Christ lack methodological rigor. Emadi argues in this book that Joseph “passes the typological test” (3). He says, “Moses links the story of Joseph to the eschatological expectations established in Genesis (such as royal seed) and specifically to the hope of an eschatological king” (4).
The story of Joseph is the climax of Genesis, yet Joseph is hardly mentioned in the rest of Scripture. Many Christians have turned toward typology as a plausible answer: Joseph “a type of the Messiah.” But virtually all studies which claim Joseph is a type of Christ lack methodological rigor. Emadi argues in this book that Joseph “passes the typological test” (3). He says, “Moses links the story of Joseph to the eschatological expectations established in Genesis (such as royal seed) and specifically to the hope of an eschatological king” (4).
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Ovey argues repentance is a critical element of the proclamation of the gospel, and it is too often overlooked in modern preaching. His theological context is global Anglicanism, but a lack of emphasis on repentance is certainly true for... more
Ovey argues repentance is a critical element of the proclamation of the gospel, and it is too often overlooked in modern preaching. His theological context is global Anglicanism, but a lack of emphasis on repentance is certainly true for most forms of Christianity. He cites N. T. Wright, who defines the Gospel as the proclamation of Jesus as Lord. This stands in contrast to John Calvin, who held the sum of the gospel comprises repentance and forgiveness of sin (2). More than this, how does repentance work for post-conversion Christian life? For many, an emphasis on living a repentant life leads to a joyless, guilt-ridden Christian life.
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This new volume in the Tyndale New Testament Commentary series replaces the volume by Donald Guthrie, originally published in 1957. Osvaldo Padilla (PhD, University of Aberdeen) is professor of divinity at Beeson Divinity and author of... more
This new volume in the Tyndale New Testament Commentary series replaces the volume by Donald Guthrie, originally published in 1957. Osvaldo Padilla (PhD, University of Aberdeen) is professor of divinity at Beeson Divinity and author of The Speeches of Outsiders in Acts (Cambridge 2008) and The Acts of the Apostles: Interpretation, History and Theology (IVP Academic, 2016, reviewed here). The forty-three-page introduction begins, as all commentaries on the pastoral epistles must, with a detailed discussion of authorship. Beginning with the evidence dating to the second century, he observes there is strong evidence for Pauline authorship (6). Padilla traces the various challenges to Pauline authorship but concludes "the view taken in this commentary is that the belief in Paul's authorship of the pastoral epistles is not something that can be proved by engaging in argument and counterargument with those scholars who deny Pauline authorship" (10). He confesses that Protestant evangelical submission to the authority of scripture means that 1 Timothy 1:1 says Paul wrote the book, so Paul wrote the book. Nevertheless, he still engages with the typical arguments made against Pauline authorship such as the lack of connection with Paul's missionary movements and various linguistic arguments and social arguments such as (Paul's view of women in ministry).