The Value of Short Term Mission Trips

  
See this article.
 

Something Different: A Tower of Babel Made of Books

  
See this article.
  

Old Testament Wisdom Literature

I just received a copy of Old Testament Wisdom Literature: A Theological Introduction by Craig G. Bartholomew and Ryan P. O'Dowd. I plan to do a more thorough reading of this soon, but here is the publisher's description and the table of contents.

Description:

Craig G. Bartholomew and Ryan P. O'Dowd provide an informed introduction to the Old Testament wisdom books Proverbs, Ecclesiastes and Job. Establishing the books in the context of ancient Near Eastern wisdom traditions and literature, the authors move beyond the scope of typical introductions to discuss the theological and hermeneutical implications of this literature.

Table of Contents:

Preface
Abbreviations
Introduction

1 An Introduction to Old Testament Wisdom
2 The Ancient World of Wisdom
3 The Poetry of Wisdom and the Wisdom of Poetry
4 Proverbs
5 Women, Wisdom and Valor
6 Job
7 Where Can Wisdom Be Found?
8 Ecclesiastes
9 For Everything There Is a Season
10 Jesus, the Wisdom of God
11 The Theology of Old Testament Wisdom
12 The Theology of Wisdom Today

Author Index
Subject Index
Scripture Index
  

The Book of Jeremiah

  
Matt Capps has a fairly decent introduction to the Book of Jeremiah here. 
   

Three Factors in Biblical Archaeology

  

“Archaeological research is a uniquely human activity. It is man attempting to piece together the story of mankind from meager clues which he has been able to recover. In biblical archaeology, three factors are involved in the process of recovering the story—the Bible, archaeology, and the archaeologist—and each of these has its own peculiarities and limitations that affect the total phenomenon that we call archaeological research, including the final results.”

Keith N. Schoville, Biblical Archaeology in Focus (Grand Rapids: Baker, 1978), 154.
   

Interesting Question

  
"Does mission arise from within the nature of God or does it flow out of God’s love? Is God a “Missionary God” essentially, or is he a “Loving God” who expresses himself in mission?"

See Justin's post here.
 

Healthy Scheduling

  
I think there are some helpful reminders and suggestions here for me and maybe you too.
  

Latest Issue of Review of Biblical Literature

    

The latest issue of Review of Biblical Literature is out. Reviews can be accessed by clicking the links below.

Margaret Barker
Creation: A Biblical Vision for the Environment
http://www.bookreviews.org/bookdetail.asp?TitleId=7479
Reviewed by John Painter
 
Allen Dwight Callahan
The Talking Book: African Americans and the Bible
http://www.bookreviews.org/bookdetail.asp?TitleId=5478
Reviewed by Nyasha Junior
 
David J. A. Clines, ed.
The Concise Dictionary of Classical Hebrew
http://www.bookreviews.org/bookdetail.asp?TitleId=7504
Reviewed by Gilbert Lozano
 
Jörg Frey, Jens Herzer, Martina Janßen, and Clare K. Rothschild, eds.
Pseudepigraphie und Verfasserfiktion in frühchristlichen Briefen
http://www.bookreviews.org/bookdetail.asp?TitleId=7994
Reviewed by Christoph Stenschke
 
Mladen Popovic, ed.
Authoritative Scriptures in Ancient Judaism
http://www.bookreviews.org/bookdetail.asp?TitleId=7788
Reviewed by Stefan C. Reif
 
Sol Scharfstein
Torah and Commentary: The Five Books of Moses: Translation, Rabbinic and Contemporary Commentary
http://www.bookreviews.org/bookdetail.asp?TitleId=6715
Reviewed by David M. Maas
 
Konrad Schmid
Genesis and the Moses Story: Israel's Dual Origins in the Hebrew Bible
http://www.bookreviews.org/bookdetail.asp?TitleId=7684
Reviewed by Richard E. Averbeck
 
Ian W. Scott
Paul's Way of Knowing: Story, Experience, and the Spirit
http://www.bookreviews.org/bookdetail.asp?TitleId=7040
Reviewed by David M. Allen
 
Michael B. Shepherd
The Twelve Prophets in the New Testament
http://www.bookreviews.org/bookdetail.asp?TitleId=7854
Reviewed by Stephen Moyise
 
Samuel I. Thomas
The "Mysteries" of Qumran: Mystery, Secrecy, and Esotericism in the Dead Sea Scrolls
http://www.bookreviews.org/bookdetail.asp?TitleId=7408
Reviewed by Stephen Reed

Paul and Scripture Bibliography

  
See this post. This is not the most user-friendly tool, but it looks to be a helpful. 
  

The Differences Between the NA27 and the UBS4

Louis McBride has a nice table detailing the differences between the NA27 and the UBS4 here.

Distinguishing Criticisms

  
David Murray has a good post on the different kinds of criticisms pastors receive.
 

Paul, the Law, and Acts: Part 3

(Note: To read parts 1 and 2 of this series go here and here.)  

Probably the strongest evidence in Acts that Paul was a Torah-observant Christian is found in Acts 21:17–26. The pertinent facts of this episode are: (1) Paul arrives in Jerusalem and reports about his ministry among the Gentiles (v. vv. 17–19), (2) Paul’s report is received with praise to God (v. 20a), (3) Paul is informed about the growth of the Jerusalem church and that he has been accused of teaching the Jews living among the Gentiles to forego the Law and other Jewish customs (vv. 20b–21), (4) James and the elders of the church in Jerusalem encourage Paul to demonstrate his commitment to the Law by sponsoring and participating with four other Jewish men in certain purification rites (vv. 22–24b), (5) the stated purpose of this participation would be to refute the accusations made against Paul (v. 24c), (6) James and the elders of the Jerusalem church reaffirm their commitment to the agreement reached at the Jerusalem Council concerning Gentile Christians (v. 25; cf. 15:20, 29), (7) Paul complies with the suggestion of James and the elders (v. 26).

I want to make four points and then offer a tentative conclusion. First, it is absolutely essential to understand that the stated controversy in 15:20b–21 relates to whether or not Jews living among the Gentiles are required to keep the Law. Thus, the primary issue is not about the Gentiles and the Law which appears to have been settled in Acts 15 (21:25).

Second, it is worth noting that Paul appeared to be vulnerable to the accusations. So it is legitimate to ask, “If Paul was blatantly pro-Law, then how could the accusations have gained so much traction?”

Third, Paul’s actions are puzzling. On the one hand, Paul does not refute the accusations nor offer any explanation for them. On the other hand, Paul does agree to participate in James and the elders’ plan. We can assume that the accusations made against Paul were either true or false. If they were false, [1] Paul may have chosen not to defend or explain himself against what he might have seen as unfounded accusations unworthy of a response. But if this were the case, why would Paul agree to participate in James and the elders’ plan to refute what he might consider baseless charges? If the charges were true, or partly true, [2] Paul may have kept silent because he could not deny them. If the charges were true, Paul may have agreed to participate in James and the elders’ plan in order to soften or alleviate the criticism or to seek to maintain good relations with the Jerusalem church. [3] That Paul agreed to participate in the plan of James and the elders in order to maintain good relations and not for any a priori commitment to the Law seems likely since Paul never appeals to his participation in the plan during any of his defense speeches (22:1–21; 23:1–8; 24:10–21; 25:8–11; 26:1–29).

Fourth, the effectiveness of Paul’s participation in James and the elders’ plan is uncertain.[4] Perhaps it would have helped, but one can only speculate based on Paul’s arrest at the temple on an unrelated charge. It is striking that Luke did not record any support from the Jerusalem church during Paul’s legal proceedings or incarceration. Paul appears to be strikingly alone. This may suggest that Paul’s attempt to address the concerns of his critics was not ultimately effective.

As I have noted in my previous posts of this series, the Paul of Acts was probably Torah-observant but the relationship of Paul to the Law is complicated. It is a legitimate question as to whether Paul’s relationship to the Law was driven by theological conviction (Paul as a Jewish Christian), ethnic identification (Paul as Jewish Christian), or evangelistic necessity (Paul as a Jewish Christian Evangelist).

[1] C. K. Barrett states that “Luke appears to assume that Paul did not do what he was alleged to do; the charge was not believed by the elders, it was false, and Paul will proceed by his actions to demonstrate his innocence” (C. K. Barrett, A Critical and Exegetical Commentary on the Acts of the Apostles: Preliminary Introduction and Commentary on Acts 15–28, vol. 2, ICC, ed. J. A. Emerton, C. E. B. Cranfield, and G. N. Stanton [Edinburgh: T & T Clark, 1998], 1007). In the quote above, Barrett apparently bases his argument on three points, all of which are questionable, especially the second “it was false.” This argument is circular because the point has not been demonstrated: what evidence does he draw from to show that the charge was not believed by the elders (they reacted to it), was false (Paul doesn’t say one way or the other), and that Paul was acting to prove his innocence (we don’t know if he is innocent).

[2] John Polhill argues that Paul was Torah-observant, but admits that “there may have been a grain of truth in the rumor that Paul was encouraging Jews of the Diaspora to abandon the Torah” in that the social situation of Paul’s primarily Gentile churches may have indirectly led some Jews to abandon Torah-observance (John B. Polhill, Acts, NAC, ed. David S. Dockery [Nashville: Broadman Press, 1992], 448).

[3] In a discussion on James 21, William Varner suggests that “Paul probably thought that such action was not necessary, but out of deference to James, he does it” (William Varner, The Book of James: A Linguistic Commentary Applying Discourse Analysis [Woodlands, TX: Kress Biblical Resources, 2010], 203). Varner does not provide any evidence to substantiate his point but sees in Paul’s response an application of the Pauline principle of “becoming all things to all men” (1 Cor 9:22).

[4] Neusner argues that James’ plan would have sent an ambiguous message and likely received a mixed response (Jacob Neusner, “Vow-Taking, the Nazirites, and the Law: Does James' Advice to Paul Accord with Halakhah?,” in James the Just and Christian Origins, ed. Bruce Chilton and Craig A. Evans, Supplements to Novum Testamentum 98 [Leiden: Brill, 1999], 81–2).

  

Goodacre's Synoptic Problem

Mark Goodacre's book The Synoptic Problem: A Way Through the Maze is available for free in a variety of electronic formats here.

HT: Mark Goodacre
 

C. K. Barrett on the Centrality of the Apostolic Council in Acts 15

"Central indeed, for the so-called Apostolic Council of Acts 15 has been rightly described as the centre of the book. The Council, with its Decree, can in fact be taken as Luke’s final statement of the relation of emerging Christianity to Judaism. He recognizes the alternative to the Council’s decision: all Gentile converts must be circumcised and required to observe the Torah in its entirety (15.1, 5). Acceptance of this position would have made Christianity a sect within Judaism, probably with no more future than the Qumran sectaries enjoyed. But this, Luke and his contemporaries knew, would not do. There was a new religious drive, and uncircumcised Gentiles shared it with born Jews. If God had made no distinction between them and us, cleansing their hearts by faith (15.9) and manifestly giving them the Holy Spirit (10:47), it was impossible to exclude them by demanding that they should accept the intolerable burden (15.10) of circumcision and the Law. Moreover, God had shown his approval of the mission to Gentiles by permitting, or causing, miracles (15.12). But the keystone of the argument is James's demonstration from Scripture itself that it was always God’s intention to crown the renewal of Davidic kingship by incorporating the rest of mankind in one people with the Jews (15.15–21). And all that God required (in addition to faith, adequately dealt with in 15.9, 11) was the pure religion and ethics of Judaism, with just enough of its cultus to demonstrate continuity (15.29)."

C. K. Barrett, “Luke—Acts,” in Early Christian Thought in Its Jewish Context, ed. John Barclay and John Sweet (Cambridge: Cambridge University Press, 1996), 94.

Salvation in Hebrews

  

I found this to be an interesting observation from Marie Isaacs.

"One of the striking features of Hebrews is that more often than not its author describes salvation in terms of place rather than time. Thus, the consummation of God's purposes, which in Jewish and New Testament tradition alike is predominantly expressed temporally as the age in which God’s kingdom will be established, is depicted here spatially as a place: the promised land (3.7–4.11); the shrine's inner sanctum (6.2-10.18); and Mount Zion (12.18–24) – each location becoming a symbol of that most sacred of all space, heaven."

Marie E. Isaacs, "Hebrews," in Early Christian Thought in Its Jewish Context, ed. John Barclay and John Sweet (Cambridge: Cambridge University Press, 1996), 146.

 

Resources for Teaching and Preaching Habakkuk

  
Shane Lems has a discussion of commentary resources that he found helpful in preaching and teaching Habakkuk here.
 

The Prophets as Covenant Enforcers

 
"Theologically the prophets proclaim the word of Yahweh in the context of the Mosaic covenant, primarily as defined by Deuteronomy. After Yahweh delivered the Israelites from Egypt and as he led them to the Promised Land, he entered into a covenant agreement with them, as spelled out in Deuteronomy. This defined the relationship Yahweh was to have with his people, and it spelled out clearly the terms by which the Israelites could live prosperously in the land under the blessing of Yahweh. As the people enter into the Promised Land (book of Joshua), the driving question is: Will they be obedient and keep the terms of the law as spelled out in Deuteronomy? The tragic answer recorded in Judges to 2 Kings is 'no.' In general, the Israelites abandon Yahweh to worship idols, and they also succumb to the low judicial and moral standards of their neighbors. The prophets deliver Yahweh's word in a situation of flagrant covenant violation and of almost total disregard for the book of Deuteronomy."


J. Daniel Hayes, The Message of the Prophets: A Survey of the Prophetic and Apocalyptic Books of the Old Testament, ed. Tremper Longman III (Grand Rapids: Zondervan, 2010), 62-3.
  

A Review of William Varner's James Commentary

   

William Varner, The Book of James — A New Perspective. Woodlands, TX: Kress Biblical Resources, 2010. Paper, 237 pp.

Some commentaries try to be like Walmart, a one-stop shop for everything. But very few commentaries are actually able to pull it off. Other commentaries are less ambitious in scope and focus more narrowly on certain emphases or approaches. Dr. William Varner’s new commentary on James falls into the second approach with a particular emphasis on applying discourse analysis to the book of James.

By way of introduction, this commentary contains five major elements. They include an introduction to the commentary, an introduction to the discourse method for James, the commentary proper, appendices, and a bibliography.

In the introduction Varner clearly identifies what he is seeking to do (examining James from a discourse analysis perspective and providing assistance on matters related to exposition) and what he has chosen not to do (deal extensively with matters of introduction or interact exhaustively with the commentary tradition). Ultimately, the commentary should be evaluated on its stated goals and not necessarily our expectations. If this is the case, I think that Varner’s work has succeeded in large measure. The author clearly discusses the methodology of discourse analysis (pp. 14–28) and how that relates to James in general (pp. 28–40). It is here that Varner proposes that James 3:13–18 is the discourse peak for the book (p. 28). In the commentary proper, one helpful feature, and maybe the most helpful feature, is the clausal analysis of every clause in James. The discussion of the passages are thorough but not exhaustive. If one is interested in a compendium of views, then this commentary will disappoint. But if one is looking for a judicious treatment of the major textual issues, then Varner’s work deserves a place on the study desk. The only minor drawback will be for readers who are unfamiliar with the methods and terminology of discourse analysis.

There are three brief appendices in the commentary. Appendix one addresses the person of James, and appendix two contains a homiletical outline. The third appendix consists of a sample exegetical outline. In the latter two appendices, Varner seems to address most clearly the matters of exposition. These appendices are helpful and should be of value to preachers and teachers. If I have one criticism it is that exposition is not only concerning with explanation of a text, but also with its theology and application. Additional appendices dealing with theology and application would bolster the usefulness of this work. Until and if these are added to a future revision, I commend the interested reader to the author’s blog which he has a whole series of posts dealing with devotional applications from James.

The commentary is rounded out with an eleven page, partially annotated bibliography. The bibliography is not meant to be exhaustive, but does seem to cover most of the major works related to James.

In summary, there is much to appreciate about this commentary. Its relative brevity is appealing to readers who have grown weary from the encyclopedic nature of many recent commentaries. It is affordable with a list price of only $19.99. But most of all, this commentary is helpful in leading the reader through the major exegetical issues in James.

Thanks to Kress Biblical Resources for this review copy.

  

A Resource for Zotero Users

  
See this post by David Miller.
  

Paul, the Law, and Acts: Part 2

In part 1, I noted that there was considerable evidence in Acts to suggest that Paul was pro-Law. Now we will evaluate that evidence. It is my contention that although Paul was likely pro-Law, the presentation in Acts may not be as clear-cut as it first appears. For example, we noted that Paul often began his ministry in the synagogue, observed the Sabbath, and taught from the Law and the Prophets. But it is important to note that each of these points were part of Paul’s missionary strategy in taking the Gospel to the Greco-Roman, going first to the Jews and then to the Gentiles. The fact that Paul’s ministry involves the synagogue may have less to do with his allegiance to the institution than it has to do with how he could most effectively reach Jewish communities with the gospel. Similarly, Paul’s circumcision of Timothy (16:3) appears to have more to do with having an effective ministry among the Jews than with any a priori commitment to circumcision. Paul’s vow (18:18) could certainly be a Nazarite vow and thus illustrate Paul’s commitment to the Mosaic Law, but a number of interpreters are uncertain that Paul’s vow is best identified as a Nazarite vow. In fact, a Nazarite vow is only one of at least four possibilities. [1] According to Acts 20:16, Paul wanted to reach Jerusalem by the Day of Pentecost, but we are not told why. He certainly, and maybe even probably, could have been motivated by a desire to observe the Feast, but there are other reasonable explanations. Peterson suggests that Paul may have been motivated by his desire to deliver the collection from Gentile churches during Pentecost. [2] Just as ambiguous are Paul’s statements before the Sanhedrin, Felix, and Festus. For example, in Acts 22:3 Paul affirms his training in the Law. But this affirmation is pre-conversion, making it difficult to determine whether or not Paul is merely stating a personal fact or whether he is affirming a present allegiance to the Law. Paul does confess to “believe everything according to the Law and that is written in the Prophets” in 24:14, but 24:15 makes it clear that he has in mind the Law and the Prophets as they testify to the eschatological hope and not the Law as it relates to regulatory practice.

In summary, what appears at first glance to suggest that the Paul of Acts is characterized as clearly Law-observant is open to question. Did Paul keep the Law? There is some indication that he did. Did Law-keeping define Paul’s ministry? Perhaps, but the answer to this question is still open to debate. In my next post on this topic, I want to address perhaps the strongest evidence in Acts that Paul was a Torah-observant, namely, Acts 21:17–26.

[1] Darrell L. Bock, Acts, ECNT (Grand Rapids: Baker, 2007), 585–86. Bock concludes that Paul’s vow was probably a private vow and not a Nazarite vow (Bock, Acts, 586). In any case, even if one concludes that it was a Nazarite vow, it does not appear to strictly follow the procedure stipulated in Numbers 6.

[2] David G. Peterson, The Acts of the Apostles, PNTC (Grand Rapids: Eerdmans, 2009), 562.

  

The "Heroes" of Hebrews 11

  
Kenneth Way has a good discussion of some of the "heroes," or perhaps more accurately the antiheroes, of Hebrews 11.
  

Paul, the Law, and Acts: Part 1

  

The presentation of Paul’s relationship to the Mosaic Law in Acts is complicated. On the one hand, the apostle is often identified as one of, if not the main, Law-free proponent in Acts. There is substantial evidence to support this contention (13:39; 15:1–2; 18:13; 21:21, 28). On the other hand, there is also ample evidence that suggests that Paul was pro-Law. For example, Paul often starts his ministry in a new city in the local synagogue (e.g., 13:5, 14; 14:1; 17:1, 2, 10, 17; 18:4, 19; 19:8) and appears to observe the Sabbath (13:14, 44; 16:13; 17:2; 18:4). In these synagogue visits, Paul apparently taught from the Law and the Prophets (see 13:15; cf. 17:2; 28:23). Paul circumcises Timothy (16:3). Paul takes at least one vow which many link to a Nazarite vow (18:18; cf. Num 6:1–21) and possibly another (21:23–26). At the very least, Paul participates in certain purification rites as an indication of his commitment to the Mosaic Law (21:26). Paul appears to desire to or at least attempts to keep the Law-ordained feasts on at least one occasion (20:16). Paul affirms his training in the Law (22:3). Paul states that he had fulfilled his duty to God, which likely at least included some Law observance in all good conscience (23:1), and has kept the Law (22:3; 25:8; 26:4–5; 28:17). Paul appeals to the Law (23:3; 28:23; see also 26:22). Paul also offers an apology of sorts on the basis of the Law (23:5; cf. Exod 22:28/22:27 LXX). In his appearance before Felix, Paul confesses to “believe everything according to the Law and that is written in the Prophets” (24:14).

In part 2, I want to examine and evaluate the evidence for a pro-Law Paul in Acts.
  

Mark Chavalas on Bible Backgrounds

  

Some might enjoy this brief article by Mark Chavalas entitled "Bible wasn’t written in historical vacuum."

  

The Prophets as Anthologies

The following statement by Daniel Hayes is really important for beginning students of the Prophets to understand. I have found that sometimes students are unfamiliar with literary anthologies so I will use examples from movies or music compilations. 

 

"The prophetic books are not essays organized around propositional statements and logical sequential argumentation. Neither are they stories driven by sequential time, action, and plot. While they are organized and logical, and while they do reflect plot (in the broadest sense), most of the prophetic books can probably best be categorized as anthologies. That is, most of the prophetic books are collections of material—oracles, sermons, dialogues, and short narrative episodes. In this sense they are similar in some regards to a modern anthology of a poet's life: poems, letters, stories, and so forth. Sometimes broad thematic unity is present, and occasionally a few short sections will be combined chronologically. Likewise, catchwords or "theme-words" will occasionally connect sections."

J. Daniel Hayes, The Message of the Prophets: A Survey of the Prophetic and Apocalyptic Books of the Old Testament, ed. Tremper Longman III (Grand Rapids: Zondervan, 2010), 62-3.
 

The Theology of the Book of Revelation

“Four characteristics of God surface as Revelation unfolds. The first is that God is sovereign; he is in control. In particular, God is the Lord of history and eternity: he was, is, and will be (1:4, 8; 4:8; 11:17; 16:5). Likewise, God is the ‘Beginning and the End’ (1:8, 21:6; cf. 1:17; 22:13). God, not Caesar, is ‘Almighty’ (pantokrator; see 1:8; 4:8; 11:17; 15:3; 16:7; 14; 19:6, 15; 21:22). Similarly, God is enthroned over heaven and earth, spatial categories. The throne of God is referred to some forty-six times in Revelation, signifying that God rules both in heaven and earth. 

“Second, God is holy and therefore should be worshiped (see especially Rev. 4–5; cf. 7:11; 11:16; 15:4; 19:4; 20:4). Hymns in Revelation are the centerpiece of worshiping God, occurring some sixteen times therein.

“Third, God is a trinity: Father, Son, and Holy Spirit (1:4–6; 4:1–5:14; et al.), yet this does not detract from John's commitment to monotheism. 

“Fourth, Revelation is a theodicy — a defense of God’s righteous character and judgment. Osborne identifies four points relative to God's ways in Revelation: (1) God’s judgment reveals his righteous character, especially against evil in the world (6:16–17; 11:18–19; 15:1, 7; 16:1, 19; 19:15). (2) Even though God judges the depraved earth dwellers, the followers of the Beast, God still offers them the opportunity to repent (2:21–23; 9:20–21; 16:9, 11; et al.). (3) God's judgment executes his righteousness by turning sin upon itself (2:23; 11:!8; 14:13; 18:6; 20:12–13). This is the principle of lex talionis, the law of retribution. (4) God's justice is demonstrated in his vindication of the righteous (6:11, 15–17; 7:17; 8:2–5; 21:4; 22:5)."

C. Marvin Pate, The Writings of John: A Survey of the Gospel, Epistles, and Apocalypse (Grand Rapids: Zondervan, 2011), 350.