Category Archives: Book Reviews

Book Reviews, The Holy Spirit

The Holy Spirit in the Pentateuch

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The Holy Spirit in the Pentateuch: Introduction

Available at Amazon USA / UK
Available at Amazon USA / UK

For sometime I have been interested in what the Old Testament teaches about the Holy Spirit. What are the similarities and differences between the role and activities of the Holy Spirit in the Old Testament and New Testament? Many believe there is a major difference in the access and indwelling of the Holy Spirit between Old Testament and New Testament believers. Some scholars maintain that this difference is overstated. So what is the biblical view? In an effort to come to a better understanding, particularly of the Holy Spirit in the Old Testament, I am currently reading several new studies on this topic. This article (and others in the future) is a combination book review and investigation into the work and role of the Spirit of God. In this, and future posts, I will be looking at A Biblical Theology of the Holy Spirit, a book which consists of articles by various biblical scholars who are experts in their field of study and seeks to trace “the role and work of the Spirit across the entire biblical canon” (p. xiv). In this post I look at Walter C. Kaiser Jr.’s treatment of the Holy Spirit in the Pentateuch from chapter 1.

The Holy Spirit in the Pentateuch

 The Hebrew word for Spirit is ruach. However, this word not only refers to God’s Spirit, it refers to the human spirit, and can also be translated “breath” or “wind.” Therefore, context is important in determining what the word ruach means. According to Kaiser the term ruach occurs 38 times in Genesis-Deuteronomy (with no occurrences in Leviticus), but only 6 passages are “key teaching passages” regarding the work of the Holy Spirit in the Pentateuch. These passages include Genesis 1:2; 2:7; 6:3; 41:38; Num. 11:4-30 especially v. 25; and Num. 24:2.

Genesis 1:2

Is Genesis 1:2 the first mention of the Holy Spirit in the Old Testament?
Is Genesis 1:2 the first mention of the Holy Spirit in the Pentateuch?

Although some scholars and translations have opted for the translation that “a mighty wind” or “wind from  God” is the correct interpretation of ruach ‘elohim, Kaiser defends the traditional interpretation, “Spirit of God.” Kasier’s reasons involve a positive and a negative. Positively, Kaiser says that ‘elohim is used as a name for God and “not as an intensifying adverb such as ‘mighty'” throughout the account (p. 4). Negatively, Kaiser denies that there is any dependence on the Babylonian creation story which speaks of 8 winds being present (an argument used by his former teacher and others to suggest “wind” is the correct translation). Because the Hebrew phrase tohu wa vohu is best translated “empty and vacant” (p. 3) with tohu meaning “desert” in many passages (e.g., Deut. 32:10), Kaiser makes the interesting suggestion that the Creation may foreshadow (my terminology) God bringing his people through the desert (pp. 4-5). One of the most intriguing suggestions is that the Spirit’s hovering at creation is comparable to the cloud of glory overshadowing the tabernacle (Exod. 40:35), the Spirit’s overshadowing Mary at conception, and God’s overshadowing presence on the Mount of Transfiguration (Matt. 17:5). Kaiser concludes, “Thus the same figure of speech was used for the overshadowing presence and care of the Holy Spirit, whether it was at the creation of the earth, the conception of the incarnate Christ, or the magnificent appearance on the Mount of Transfiguration” (p. 5). The problem with this conclusion is that the Greek of the LXX (Septuagint) uses the same word in Exodus 40:35 that is used on Mary’s conception and the overshadowing on the Mount of Transfiguration, but the Greek word in Genesis 1:2 of the LXX is different. I suppose one might argue it is a synonym, but this makes an interesting proposal  less convincing in my eyes.

Genesis 2:7

Kaiser’s treatment of this verse faces the same problem just encountered above. Genesis 2:7 does not use the word ruach. Kaiser argues that the Hebrew word used here (neshmah) is a synonym of ruach. This may be true, but more evidence is needed to demonstrate this. One of Kaiser’s main points is, “Since God was also spirit, the breath breathed into Adam was more than mere physical breath; it was also spiritual breath” (p. 6). While I agree with this conclusion, I don’t see how it gives us any insight into the Holy Spirit in the Pentateuch.

Genesis 6:3

This is the famous passage on the sons of God and daughters of men and the growing mountain of sin that eventually led to the Flood. In the statement, “My Spirit shall not strive with man forever,” Kaiser sees the Spirit working to convict the world of sin, as elsewhere in Scripture.

Genesis 41:38

Pharaoh recognizes that Joseph possesses the Spirit of God.
Pharaoh recognizes that Joseph possesses the Spirit of God.

This verse contains Pharaoh’s declaration that Joseph is a “man in whom is the Spirit of God.” This recognition is connected with the wisdom and administrative ability that Joseph demonstrates. Some argue that because this statement is found in the mouth of a pagan, it is not a reference to the Holy Spirit. However, Kaiser argues that Joseph has already told Pharaoh that the gift of dream interpretation comes from God. I lean toward agreement with Kaiser on this interpretation, but I would also argue that in the larger context of Genesis, the reader is certainly to understand a reference to the Spirit of God even if Pharaoh meant something different. Kaiser makes the observation that “the role of the Spirit of God is frequently seen in connection with the leadership roles of major figures of the Old Testament” (p. 8).

Numbers 11:4-30

This passage relates how the Spirit that was upon Moses was distributed among 70 of the elders of Israel. Evidence that the Spirit was received came through the men prophesying. Thus this passage connects prophesying with one of the manifestations of the Spirit. The story concludes by saying that Joshua was jealous for Moses when he saw two men continuing to prophesy, but Moses  responded by saying, “Oh, that all the Lord’s people were prophets and that the Lord would put His Spirit upon them!” (Num. 11:29). Kaiser notes how this anticipates Joel’s prophecy in Joel 2:28-29. Further elaboration on this point would have been helpful. Is Moses saying that not all of God’s people have access to the Spirit?

Numbers 22:1-24:25

Although Balak wants Balaam to curse Israel, Balaam blesses Israel.
Although Balak wants Balaam to curse Israel, Balaam blesses Israel.

The last significant passage regarding the Holy Spirit in the Pentateuch, according to Kaiser, is found in the story of Balaam. Kaiser states, “Surprisingly the ruach ‘elohim was not limited to individual Israelites, but also rested on one who clearly was a Gentile and who lived outside Jewish territory” (p. 10). Even though King Balak of Moab had hired Balaam to curse Israel, Balaam was warned by God that he could not curse what God had already blessed. In spite of God’s warning in the famous passage about Balaam’s talking donkey, God allows Balaam to continue on his mission. Numbers 24:2-3 even speaks of the Spirit coming upon Balaam and records his words of prophecy. Kaiser notes that some believe Balaam sought to curse Israel through using sorcery, but he says this is uncertain. Regarding the Holy Spirit coming upon Balaam, Kaiser states, “Whether Balaam was a willing or unwilling recipient of the Holy Spirit’s work cannot be said at this distance from the event” (p. 10). I would add that the one thing that is certain is that Balaam does not have a good reputation in the rest of Scripture. Kaiser does say that this incident demonstrates “that God can bring his message occasionally through an unbelieving, or unwilling, speaker” (p. 11).

Evaluation of Kaiser’s essay on the Holy Spirit in the Pentateuch

 Although I have great respect for Walter Kaiser Jr., and have benefitted from many of his writings, I must admit to being disappointed by his treatment of the Holy Spirit in the Pentateuch. At places, Kaiser suggests interpretations that aren’t firmly anchored in the text. For example, his connection of the “overshadowing” passages with Genesis 1:2, or his treatment of Genesis 2:7 that doesn’t even use the term ruach. Furthermore, as noted above, his interpretation of Genesis 2:7 doesn’t offer any insight in understanding the role or nature of the Holy Spirit in the Pentateuch. My other criticism is that throughout his essay it seemed like Kaiser was approaching his intepretation of the text with an eye on the New Testament. This certainly has its place, but I would first suggest that the focus should be on what the text means in its present context and what that may tell us about the Holy Spirit. My suspicion seems confirmed when Kaiser takes an apologetic tone in his conclusion. Without quoting the entire conclusion, here is a sample statement: “In this regard, it is an unnecessary attenuation of the life, ministry and significance of the Holy Spirit to limit his appearance and real work until NT times, for not only does that bifurcate the higher order of the Trinitarian Godhead but it also removes credit from the Holy Spirit for the works he did during those times covered by Moses in the Pentateuch…” (p. 11).

On the positive side, the Pentateuch teaches us that the Spirit of God was present at Creation, and may convict or bring judgment (Gen. 6:3). The Holy Spirit can be given to leaders and administrators (Joseph, and the 70 elders), and prophesying can accompany the giving of the Spirit. Finally, the Pentateuch teaches us that the Holy Spirit can also be given to Gentiles, even Gentiles of dubious character, if it accomplishes God’s purposes.

Book Reviews, Commentaries, The Book of Genesis

Exploring the Old Testament: Vol. 1 The Pentateuch

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Exploring the Old Testament: Vol. 1 The Pentateuch

Exploring the Old Testament: Volume 1 The Pentateuch, is available from Amazon USA / UK
Exploring the Old Testament: Volume 1 The Pentateuch, is available from Amazon USA / UK

The Exploring the Old Testament (as well as Exploring the New Testament) Series, has similar goals to the “Encountering Biblical Study Series” (see my review here on Encountering the Book of Genesis), and the “Teach the Text Series” (see my review here on 1&2 Samuel in the Teach the Text Series). Each of these series focuses on providing the beginning Bible student with an overview of a certain book or certain portion of Scripture. The goal is to introduce the reader to the main teachings and issues involved. The biggest difference with the Exploring the Old Testament Series is that it focuses on larger blocks of Scripture (The Pentateuch, the Historical Books, etc.). The author of this volume, Gordon Wenham is Senior Professor of Old Testament Emeritus at the University of Gloucestershire and is currently lecturing at Trinity College, Bristol. Ever since his commentary on Leviticus in the New International Commentary Series published in the late 70s, Wenham has been a favorite author and commentator of mine. You can always expect to learn something new. His books are always insightful and clearly written.

Contents of Exploring the Old Testament Vol 1: The Pentateuch

Gordon J. Wenham, author of "Exploring the Old Testament Vol 1: The Pentateuch."
Gordon J. Wenham, author of “Exploring the Old Testament Vol 1: The Pentateuch.”

For a book with only 199 pages of text, Wenham covers a lot of territory and packs in a lot of information! There are 11 chapters (including a 1 page “Epilogue”). Chapter 1 begins by asking, “What is the Pentateuch? Basic Features.” Wenham discusses the name, the genre, why there are 5 books, and other introductory questions. Chapters 2-7 present an overview of Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. Each chapter looks at particular issues and problems related to each book, and gives a chapter by chapter commentary over the entire book. The reason that it takes 6 chapters to discuss 5 books is because Wenham spends 2 chapters on Genesis (dividing his discussion between Genesis 1-11 and then 12-50). Like the “Encountering Biblical Studies” (EBS), each chapter of “Exploring the Old Testament” includes maps, charts and tables. This volume on the Pentateuch, however, unlike EBS, does not include photos, which I believe is a wise choice. As noted in my review of “Encountering the Book of Genesis” (see link above), the reproduction of black and white photos tends to come out very poorly. When Wenham has felt the need to reproduce a particular image, it has been drawn rather than photographically reproduced. All of the drawings, maps, charts, etc., have been done by Wenham’s son Christopher, who has done an admirable job. I found the charts to be particularly helpful. Wenham frequently includes charts to show parallels or demonstrate differences in the text. Wenham also includes text boxes. Some of these highlight special issues such as “Egypt in the Joseph Story,” in the Book of Genesis (p. 53), or “Further Reflection on the Census Results,” in the Book of Numbers (p. 106). Many of the boxes are labeled “Digging Deeper.” Wenham explains these boxes to the reader by stating, “I want you to get out of the tourist bus and explore the terrain for yourself before you move on to the next issue” (p. xiv). These boxes are designed to present thought provoking questions and assignments that allow readers to do some “digging” for themselves. Here are a few sample topics: “Ancient Marriage Customs” (p. 48), “Making Sense of Sacrifice” (p. 86), “The Chosen Place of Worship in Deuteronomy” (p. 134), and “Claims of Mosaic Authorship” (p. 160).

The final chapters of Exploring the Old Testament Vol. 1: The Pentateuch (chaps. 8-10, not counting the “Epilogue”), include 3 important areas of discussion. Chapter 8 looks at the “Theme of the Pentateuch.” This chapter is a wonderful example of how this series seeks to present the Big Picture. Wenham approaches the theme of the Pentateuch with a  brief historical survey of what recent scholarship thinks. This not only gives the reader ideas on the main theme, it also introduces him or her to modern scholars and their thoughts on the Pentateuch (By the way, every chapter ends with a select bibliography for further reading and study). Wenham evaluates the various positions presented and then concludes with his own view of the theme of the Pentateuch. His conclusion is: “The theme of the Pentateuch is the fulfilment of the promises to the patriarchs, which are a reaffirmation of God’s original intentions for the human race, through God’s mercy and the collaboration of Moses” (p. 157).

Exploring the Old Testament is available in both hardback and softcover editions.
Exploring the Old Testament is available in both hardback and softcover editions.

In chapter 9, Wenham deals with the “Composition of the Pentateuch.” Some readers may be tempted to skip this section because it deals with the history of how scholars think the Pentateuch came into existence. I was tempted to skim it very quickly, not because I find this subject uninteresting, but because I have read many other summaries on this topic. However, I found Wenham’s treatment to be the best survey on this subject that I have ever read. He seeks to present each position clearly and fairly, allowing the reader to judge and evaluate the various theories and approaches. As in the previous chapter, Wenham also shares some of his thoughts on the production of the Pentateuch.

Chapter 10 entitled, “The Rhetoric of the Pentateuch,” is closely connected to chapter 9. Here the focus is not on how the Pentateuch came to be, but when. Based on the theories from the previous chapter, Wenham walks the reader through the various historical periods of Israel’s history asking the question “What would the original readers have learned if the Pentateuch had been written in this particular historical period?” The periods include the time of Joshua, the united monarchy (David and Solomon), the time of Josiah (7th century B.C.), and the post-exilic period (5th century B.C.). Wenham states the values of each historical situation and allows readers an opportunity to decide for themselves. Although Wenham doesn’t seek to prejudice the reader by naming a particular historical period that he thinks the Pentateuch was completed by, it seems (by reading between the lines, and being familiar with his commentary on Genesis!), that he would opt for an earlier period rather than a later one.

Evaluation: Exploring the Old Testament Volume 1

This volume concludes with an Epilogue, a short glossary of terms, and a subject index. As noted at the outset, Wenham has done a masterful job of packing a lot of information into a thin volume. This is an excellent text for anyone seeking to gain basic knowledge about the first 5 books of the Bible. Given the purpose, I cannot note any particular weakness. I would only say that if someone was looking for a little more indepth treatment of a particular book (such as Genesis), the EBS series, or the “Teach the Text” series would be better (although there is no Genesis commentary in the “Teach the Text” series yet). But if the Big Picture is what you’re after (and in my opinion getting the Big Picture is the best way to begin), then you can’t go wrong with this volume. As a teacher, it is exciting to see publishing companies coming out with excellent introductory series for the beginning Bible student. All 3 series mentioned in this article (EBS, Teach the Text, and the Exploring series) are well worth the investment of the student’s time and money. In conclusion, I highly recommend Exploring the Old Testament Volume 1: The Pentateuch.

Buy Exploring the Old Testament Volume 1: The Pentateuch at Amazon USA / UK or From IVP Academic

  • Series: Exploring the Old Testament (Book 1)
  • Hardcover: 223 pages
  • Publisher: IVP Academic (September 5, 2008)
  • Language: English
  • ISBN-10: 083082541X
  • ISBN-13: 978-0830825417
  • Product Dimensions: 7 x 0.9 x 10 inches

(Special thanks to IVP for providing this review copy in exchange for a fair and unbiased review!)

Bible Backgrounds, Book Reviews, Commentaries

New Testament Bible Background Commentary

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New Testament Bible Background Commentary

New Testament Bible Background Commentary from IVP Academic
New Testament Bible Background Commentary from IVP Academic

IVP Bible Background Commentary: New Testament, Second Edition by Craig S. Keener, (Downers Grove: IVP Academic, 2014), 816 pp. Available from Amazon USA / UK

The New Testament Bible background commentary by Craig Keener has been a standard reference work for many years. The new second edition only makes this commentary more valuable. Keener has done a thorough revision of the original and has expanded his treatment of many passages. The goal has remained the same: “The sole purpose of this commentary (unlike most commentaries) is to make available the most relevant cultural, social and historical background for reading the New Testament the way its first readers would have read it” (p. 14). Thus, Keener is not seeking to offer theological commentary on the New Testament, but rather background material that will aid the reader in coming to theological conclusions. Although it is not his main focus, Keener also makes literary observations from time to time (for example, inclusios or chiastic structures–see his final chart at the end of the book entitled, “A Chiasmus: Acts 2:22-36“)

Keener’s audience remains the same as the first edition. He writes for “busy pastors and other Bible readers who have fewer resources and less time available” (p. 19). As a result, Keener omits most references that scholars and more curious Bible readers would find useful. With this target audience in mind, Keener’s New Testament background commentary begins with a 36-page introduction on how to use the commentary and why there is a need for such a commentary. As in the first edition, Keener has retained an introductory section discussing the significance of the gospels, as well as, New Testament letters. Each New Testament book is also preceded by a brief introduction. The glossary (also included in the first edition) has some new additions, such as “magic” and “Pilate,” while some definitions have been expanded such as “Satan” and “Son of God.” The maps and charts section at the end of the book remains basically unchanged (an additional map of Paul’s missionary journeys has been added rather than having one map for journeys one and two).

New Testament Bible Background Commentary: New Content

Craig S. Keener, author of IVP's New Testament Background Commentary
Craig S. Keener, author of IVP’s New Testament Bible Background Commentary

Besides the changes mentioned above, the commentary itself has been expanded in many places. As an example, I compared Keener’s treatment of Luke and Acts with the first and second editions of his commentary. These additions include anything from a sentence to a whole new paragraph. Sometimes additions are weaved around previous material and in other instances a new paragraph, or more, may be added. Some examples of ample additional material include Keener’s comments on ancient literacy in Luke 4:16, and his comments on hospitality and the woman who anointed his feet in Luke 7:43-46. Keener has greatly expanded his comments about Paul’s sea voyage to Rome (Acts 27), as well as his circumstances in Rome (Acts 28), compared to his earlier treatment of this material. Keener has also added some helpful new tables within the commentary such as Table 1 in the Gospel of Luke (“Early Parallels in Luke’), Table 2 (“Echoes of Hannah’s Song”–comparing the Mary’s Magnificat with 1 Samuel 2:1-10), and Table 7 in 1 Thessalonians (“Parallels Between 1-2 Thessalonians and Jesus’ Teachings”). At times, Keener has also omitted some material. For example, in the story about the widow of Nain in Luke 7:11-17, he omits his previous comment about what philosophers would often say to console the bereaved (compare Luke 7:13 in both editions).

What Can Be Learned From Keener’s New Testament Bible Background Commentary?

What can be learned from this commentary? Much more than there is space to tell! The reader will learn about ancient weights, measurements and money, funeral customs, weddings, geography (including how understanding certain facts about various ancient cities helps one to better understand a particular story), the nature of teachers and their disciples, honor and shame, kinship bonds and relations, education, schooling, and literacy, population estimates of various significant cities, Roman government officials, Roman armies (their makeup, their leaders), and on and on.

Whether you are new to the study of New Testament backgrounds, or a more knowledgeable student, Keener’s New Testament Bible background commentary contains something that everyone can benefit from. Allow me to cite two examples. Keener notes that ancient authors writing either histories (like Acts) or biographies (like the gospels) often drew parallels between people in the narrative. An example of this is the contrast between Zacharias’s response to the birth announcement by the angel with that of Mary’s (see comments on Luke 1:26-38, p. 180). Another helpful insight concerns the way ancient histories were written. Keener notes that ancient authors intentionally varied their vocabulary when talking about an identical event. He states, “This pattern should warn us not to read modern expectations of verbatim quotation into ancient works that no one would read that way” (p. 319, comments on Acts 1:1-5). This observation is helpful for understanding the slightly different versions that Luke gives of Jesus’ words before he ascends (comparing Luke 24 and Acts 1), as well as, Paul’s three slightly different accounts of his conversion.

In conclusion, Keener has made an excellent commentary even better with this newly revised edition. This is definitely a book that should be on everyone’s shelf who is interested in better understanding the New Testament.

Purchase The IVP Bible Background Commentary: New Testament at Amazon USA / UK

 

  • Hardcover: 816 pages
  • Publisher: IVP Academic; 02 edition (January 3, 2014)
  • Language: English
  • ISBN-10: 0830824782
  • ISBN-13: 978-0830824786
  • Product Dimensions: 6 x 2.2 x 9 inches

(Thanks to IVP for providing a copy of this New Testament Bible background commentary in exchange for a fair and unbiased review).

Book Reviews, The Book of Samuel

David, Saul, & God: Book Review

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David, Saul, & God: Book Review

Paul Borgman, David, Saul, & God: Rediscovering an Ancient Story (Oxford: University Press, 2008), 335 pp.

David, Saul, & God is also available at Amazon USA / UK
David, Saul, & God is also available at Amazon USA / UK

After reading Paul Borgman’s David, Saul, & God, I felt like I often do after devouring a satisfying meal. It is definitely one of the best books that I have read on 1&2 Samuel. Borgman’s careful attentiveness to the repetitive patterns in the books of Samuel, as a way of unlocking its understanding of David, Saul, & God, is refreshing and insightful. Borgman contends that uncovering and solving the questions posed by the story of 1&2 Samuel “depends on close attention to the dozen or so broad patterns (he actually enumerates 11) of repetition governing the narrative’s progress” (p. 3). Borgman makes the helpful suggestion that, “The story’s modern audience often misses answers to the central questions driving the drama of David’s story because the text is read in a straightforward manner, rather than in the circular way demanded by the ancient text’s dependence on patterns of repetition. That is, recognizing a developing pattern requires a remembering of what has gone before, a circling-back action of the mind” (p. 4, emphasis mine). Readers would do well to heed Borgman on this point, not only regarding David’s story, but Old Testament narrative in general.

David, Saul, & God: The Main Course

Paul Borgman's book David, Saul, & God is full of "food for thought."
Paul Borgman’s book “David, Saul, & God” is full of “food for thought.”

David, Saul, & God consists of 9 chapters plus an introduction and conclusion. Among the 11 repetitive patterns discussed such as “David’s Multiple Introductions” (pattern 3), “Saul’s fear” (pattern 4), “Sword and Spear” (pattern 5) and “News of Death–Public and Private Davids” (pattern 9), I would like to note two that I found particularly insightful. Readers of 1&2 Samuel have often noted that there is a theme of “Failed Fathers” (Borgman’s pattern 8), but to my knowledge, no one has explored its significance until Borgman (but see my book Family Portraits, where I explore the connection between family failures and national consequences). The failed fathers of 1&2 Samuel include Eli, Samuel, and, especially, David. Borgman notes that the pattern of failed fathers has, in each case, important consequences for the nation of Israel. Eli’s failure with his sons leads to a national crisis in which the Philistines defeat Israel and capture the ark of God (1 Sam. 4). David’s over-indulgence with his sons Amnon and Absalom, similarly leads to national disaster (2 Sam. 13-20). Borgman writes, “Just as Eli did before him, David falters grievously as a father, with momentous negative consequences for the people he is supposed to be ruling” (p. 121). The difference with David, however, is a twist in the pattern, which occurs as he nears death and his son Adonijah attempts to take the throne (1 Kings 1). In this scene, David refuses to allow his self-indulgent son to take the throne. Borgman states, “At his physically weakest…David nonetheless rises to the occasion, evidencing the listening capacities we have seen in the past: he is receptive to advice from good people in the interest of Israel’s well-being” (p. 133). He continues, “What breaks this pattern of fathers-sons-death is the strength of a father standing up to an ill-directed son–displeasing that son for the sake of a greater communal good” (p. 139). Although this last example falls outside the bounds of the Samuel narrative, scholars are well-aware of the close link between the books of Samuel and Kings (especially the first 2 chapters of 1 Kings).

Paul Borgman, author of David, Saul, & God.
Paul Borgman, author of David, Saul, & God.

The second pattern I would like to note (Borgman’s 11th pattern) concerns the contrast made between Saul and David at the end of 2 Samuel. Readers are often puzzled by what appears to be a miscellaneous grouping of material found at the end of 2 Samuel in chapters 21-24. Scholars now recognize that this material is artfully arranged with a chiastic structure as follows:

A  Saul sins, 3 year famine, resolution (2 Sam. 21:1-14)

      B  David’s warriors, leadership (2 Sam. 21:15-22)

         C David’s poem concerning blamelessness and God (2 Sam. 22:1-51)

         C’ David’s poem, ideal ruler and God (2 Sam. 23:1-7)

      B’ David’s warriors, leadership (2 Sam. 23:8-39)

A’ David sins, 3 days plague, resolution (2 Sam. 24:1-25)

Borgman spends chapter 9 looking at the outer two stories of the chiasm (A & A’) involving Saul and David (in chapter 8 he explores the inner parts of the chiasm). Building on the insights of Herbert H. Klement he points out that, “What emerges clearly is the stark difference in the sinning of Saul and that of David” (p. 205). “Not only is there none of Saul’s equivocating response to wrongdoing, there is in David what is inconceivable for the Saul we meet early in his story: a radical willingness to look at himself critically, and further, to offer his own suffering on behalf of communal well-being” (p. 213, see 2 Sam. 24:17). By the end of the story, Borgman contends that we are able to understand why God chose David over Saul. David is a man who, not only repents when he sins, but in 2 Samuel 24 recognizes his own sin without the intervention of prophet or anyone else, and then offers himself in order to protect the nation. As David’s character unfolds throughout the story, we not only learn who he is, but we learn more about who God is.

Odysseus and his men put out the eye of Polyphemus the Cyclops (The Odyssey)
Odysseus and his men put out the eye of Polyphemus the Cyclops (The Odyssey)

In the conclusion to the book, Borgman contrasts the hero Odysseus (and the gods) from Homer’s The Odyssey with David. His purpose is “to shed another angle of light on the dynamic among David, Saul, and God” (p. 221). Here are a few of his observations: “David inhabits a moral world…quite different from that of Odysseus” (p. 227). “David learns and changes from experience to experience; Odysseus, however fascinating, becomes more of what he has always been…” (p. 235). “Athene’s focus in The Odyssey is helping Odysseus become more of what he is, while the biblical God helps David become more of what he can become. But this development is not for David’s sake alone, or even primarily, but for the sake of this God’s unchanging will for communal well-being.” Borgman’s final line of the book is fitting: “In coming to see David, we have come to understand the story’s God as well” (p. 244).

David, Saul, & God: The Hor d’Oeurves

imageI realize that in any fine meal the hor d’oeurves are served before the main course, but please indulge me. After all, it’s my metaphor! Since hor d’oeurves are side items to develop one’s taste for the main course, I think the metaphor is appropriate here. Throughout his book, Borgman carries on a conversation with other scholarly points of view. He does this some in the text itself, but more thoroughly in the endnotes (57 pages of them!). A lot of modern scholarly treatment of David, Saul, & God (meaning the characters in 1&2 Samuel, not Borgman’s book), in my opinion, has fallen prey to the prophet’s critique that some “call evil good, and good evil” (Isa. 5:20). In other words, many make Saul the “good guy,” or, more accurately, “the victim,” while David and God become “the bad guys.” Borgman argues strenuously, and I believe effectively, against such an interpretation throughout his book. Again and again, he demonstrates how the repetitive patterns in 1&2 Samuel clearly picture Saul as the “bad guy” (my terminology), God as just and compassionate, and David as, at first mysterious, certainly far from perfect, but ultimately, a man after God’s heart. Rather than crafting his own portrait of David, Saul, & God (and misrepresenting the text as some do–at least in my opinion), Borgman allows the text to speak through his careful reading of the repetitive patterns he explores.

David, Saul, & God: The Bones

bonesThere actually aren’t many “bones to pick” over in this book. In fact in terms of Borgman’s treatment and methodology, I have no quarrel whatsoever (although there are, of course, a few places where I have a slightly different view from him). My complaint lies with the poor editing of David, Saul & God. The book is filled with grammatical and spelling errors and has the appearance of being hastily prepared for publication without being carefully proofread. Errors of every kind exist, from missing words, to words occurring in the wrong order, to wrong numbers for the endnotes, as well as endnotes missing entirely! Perhaps the most glaring error is the spelling error that occurs in the title of chapter 9. It reads in large letters: “Chiastic Conclusion: Final Contrast, Soul [instead of “Saul”] and David Sinning.” Hopefully in a future edition, these errors will be caught and corrected. Although the errors mar the aesthetic quality of the book, the content more than makes up for this inadequacy. I highly recommend David, Saul, & God to anyone seeking a deeper understanding of 1&2 Samuel.

Purchase David, Saul, & God: Rediscovering an Ancient Story at Amazon USA / UK

Book Reviews, Commentaries

1 and 2 Kings for Everyone: A Book Review

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1 and 2 Kings for Everyone: A Book Review

John Goldingay, 1 and 2 Kings for Everyone (Britain & USA: SPCK & Westminster John Knox Press, 2011), 212 pp.

1 and 2 Kings for Everyone from SPCK publishers is also available at Amazon UK.
1 and 2 Kings for Everyone from SPCK publishers is also available at Amazon UK.

Originally from Britain, author of 1 and 2 Kings for Everyone, John Goldingay is currently a professor of Old Testament at Fuller Theological Seminary. Although there is no statement in the preface defining the targeted audience, one would expect that a commentary series with the title “For Everyone” in it would seek to communicate to people who have various levels of understanding of the Old Testament. But Goldingay’s targeted audience becomes clearer when, in his introduction to the commentary, he laments that “[the Old Testament Scriptures] were for everyone in fact. So it’s strange that Christians don’t read them very much. My aim in these volumes is to help you do that” (p. 1). The small size of this commentary (190 pages, plus a 10 page glossary), along with Goldingay’s comment in the introduction, makes it evident that his main purpose is to introduce readers to some of the basics of 1 and 2 Kings. The designation “For Everyone,” then is a bit of a misnomer, unless the title means to convey the common person in the pew. 1 and 2 Kings for Everyone is designed for the Christian who knows little about the books of Kings.

The structure of the commentary is simple. Goldingay begins with a brief 5 page (really 4 1/4 page) introduction. He presents an outline of Old Testament history to help those who might be unfamiliar with its timeline and then gives a brief summary of the content of 1&2 Kings. Goldingay incorporates other introductory matters, such as the date of writing and theories of composition regarding 1 and 2 Kings, into the textual commentary itself. Each section of the commentary begins with a fresh translation by Goldingay of the Hebrew text (more on this later), followed by an introductory anecdote (usually drawn from his personal life) that segues into a discussion of the text itself.

1 and 2 Kings for Everyone: The Good

John Goldingay, author of 1 and 2 Kings for Everyone.
John Goldingay, author of 1 and 2 Kings for Everyone.

John Goldingay is a well-known Old Testament scholar who brings considerable knowledge to the table. This knowledge is shared in a warm-engaging style throughout the commentary. Through the personal anecdotes that begin each section (although Goldingay admits disguising some in order to be fair to others–p. xi), one comes away feeling like he or she has had a personal discussion with the author about 1 and 2 Kings. One area of Goldingay’s knowledge that the reader will benefit from in reading 1 and 2 Kings for Everyone, is the way he weaves archaeological information into the text to help illuminate it. For example, Goldingay notes that the temple of Solomon follows the plan of other Canaanite sanctuaries or royal palaces. He demystifies the interior layout of the temple by explaining that, “it follows the logic of any house, or in particular of a palace. There is a public area where people are welcomed into the king’s presence, the equivalent of a yard or lounge [temple courtyard]; there is the hall where the king would meet with his staff [holy place]; and there are the king’s private quarters [holy of holies]” (p. 27).

Theologically Goldingay does a good job combining discussion of both bigger and smaller issues raised by 1 and 2 Kings. In this reviewer’s opinion he presents a balanced view of the sovereignty of God and the freewill of humans. One example of this is the discussion of Ahab’s death in 1 Kings 22. He writes, “God’s relationship with people is always a dynamic one. God doesn’t have a plan that is foreordained to evolve. God’s purpose is worked out in dialogue with people’s responses, and it is worked out through acts like the random action of the anonymous archer who shot Ahab by accident” (pp. 105-106). Goldingay frequently appeals to the principle enunciated in Jeremiah 18:1-10 which states that God will change his actions based on people’s (or nation’s) response.  Besides addressing “Big” theological issues, the commentary also draws out helpful insights, such as in the story of Naaman. Goldingay notes the significance of the captured Israelite maid who informed Naaman about Elisha, along with other “servants” (probably soldiers) who accompanied him and advised him to follow Elisha’s advice. This leads him to write, “The Naaman story illustrates how ordinary people sometimes see things that leaders can’t see” (p. 123).

1 and 2 Kings for Everyone: The Bad

This is the cover of 1 and 2 Kings for Everyone as published in America by John Knox Press. This is also available at Amazon USA.
This is the cover of 1 and 2 Kings for Everyone as published in America by John Knox Press. This is also available at Amazon USA.

The greatest disappointment of this commentary is its incompleteness. By that I mean that sections of 1 and 2 Kings are not translated or commented on. In my opinion this is a serious deficiency. It can be a frustrating as well as a disorienting experience to be reading the translation when all of a sudden a […] appears and several verses of text are skipped over. On other occasions even larger blocks of text are omitted with only a very brief summary of what they contain. I find it ironic that Goldingay states in the introduction, “My hesitation is that you may read me instead of the Scriptures. Don’t do that” (p. 2). This causes the commentary to send a mixed message: Scripture is important, but there isn’t room to include it in some places in the commentary, so…some parts aren’t as important! What naturally follows with the omission of chunks of text is omission of any commentary on that portion of text (except for the brief summary offered of the omitted text). How could this deficiency be corrected? I have several suggestions. First, 1 and 2 Kings is a lot of material. Why not make 2 commentaries (as is done with Goldingay’s Genesis for Everyone commentary)? One devoted to 1 Kings and the other to 2 Kings. If there is an unwillingness to do this (for a reason I can’t think of), then I have a few other suggestions. Second, although the personal anecdotes add character and charm to the commentary, they are not intrinsic to it. Why not omit the anecdotes and gain further space? Third, omit the 10-page glossary at the end (even though it is a helpful feature for those who don’t understand certain concepts) and utilize that extra space for the translation and commentary. Fourth, and finally, allow the author a little extra space. What’s an extra 30 pages or so going to hurt? It’s still a very small, compact commentary even with the extra pages.

When I first picked up this commentary my hope was to use it as a textbook for my class on 1 and 2 Kings. I thought, “Great here is a small commentary that my students can read through in order to gain the big picture of 1 and 2 Kings.” Some may disagree, but I find it hard to gain the “big picture” in a commentary that doesn’t present the “whole picture.” This leads to my other concern with the commentary. It really doesn’t present the big picture of 1 and 2 Kings. Goldingay is great with interesting insights about a particular story in the books of Kings, but he never steps back to connect the stories and show the overarching themes that hold the stories together–big themes like grace and judgment, or the fulfillment of the prophetic word that run through the entire book of 1 and 2 Kings.

1 and 2 Kings for Everyone: The Ugly

Now for the "ugly" part of 1 and 2 Kings for Everyone!
Now for the “ugly” part of 1 and 2 Kings for Everyone!

Beauty is certainly in the “eye of the beholder,” so I’m aware that some will disagree with me here. When one reads through this commentary on 1 and 2 Kings, it is easy to discern Goldingay’s love and respect for the Word of God. It is also easy to discern his love for God and his desire to communicate God’s love and word to others. This is why I find statements throughout the commentary that undermine the trustworthiness of the Old Testament so perplexing. As I read the commentary I often had the feeling that Goldingay was trying to live in two worlds: the world of an evangelical believer and the world of a liberal critical scholar. (I realize these stereotypes are inadequate, but please forgive me. I’m trying to paint a picture of two world-views that seem to be colliding in the commentary.) This is illustrated in two ways. First, anyone who’s read 1 and 2 Kings knows that it contains violent stories. Goldingay’s comments on 2 Kings 1 (Elijah calling fire down to destroy the king’s soldiers) are typical of his treatment elsewhere of violent stories. On the one hand, he seems embarrassed by them and apologetic that they are found in the Old Testament. He writes, “That fact [the apostasy of the king of Israel] doesn’t stop us disliking the way the story then unfolds, with the hapless military losing their lives for following the king’s orders” (p. 108). Again he states, “It still raises the question of why God was willing to have the story in his book and what we are supposed to learn from it” (p. 109). He then goes on to cite the example of Jesus rebuking the disciples for wanting to do the same thing (Luke 9:52-56), but then continues by saying that even Jesus talked “a lot about people ending up in fire (e.g., Matt. 25:41). This leaves me a bit confused on exactly what Goldingay thinks about the passage in 2 Kings 1. I say “a bit” because I am also troubled by another statement he makes, which leads to the second problem I have with his approach: undermining the integrity of the text. Regarding this story he states, “We might be inclined to think that it’s not a fact; maybe this is ‘just a story.’ The formulaic way it’s told might suggest that this is so…” (p. 109). Another example of this same phenomenon is on page 111, where he questions whether some of the miracles of Elisha actually happened. He writes, “For myself I am not sure what to think about that question.” He then proceeds to give an answer for each side of the fence.

Examples like the ones sited above could be multiplied. Although I am of a different theological persuasion than Goldingay on these matters, I want to be clear about what disturbs me. There are many scholars who’ve written many commentaries with similar arguments to Goldingay’s. I may not agree with them, but they have a right to express their views. However, my problem with 1 and 2 Kings for Everyone is, again, twofold. First it seems unwise to speculate in a commentary that doesn’t allow room to further explain your conclusions. As another example of this let me offer Goldingay’s comment on page 23 that “Deuteronomy hadn’t been written by Solomon’s day….” Goldingay is only quoting scholarly dogma here which contends that Deuteronomy didn’t come into existence until the time of Josiah, and was only later completed during the exile. But a beginning reader has no idea what he means because he doesn’t have the space to offer a fuller explanation. (By the way, in case you’re wondering, I don’t agree with this conclusion.) A statement like this is probably going to result in confusing the reader (who hopefully knows that Moses came before Solomon). On the other hand, the reader may accept it at face value (because, after all, a scholar said it), but have no idea for the basis of this assertion. Second, because of the brevity of space, it seems that it is more important to focus on what the text means (presumably that’s why a beginning student of the Old Testament is reading the commentary). The reader probably has enough questions about the Old Testament. Why not use the commentary on the text to answer some of those questions, rather than undermine the text? 1 and 2 Kings is written as history. Granted, it is theological history, and it is history written based on ancient, not modern standards. But to say that “this could just be a story,” or “we don’t really know if this happened,” undermines the ancient author’s authority who presents the events as factual.

Conclusion: 1 and 2 Kings for Everyone

Based on the reasons enumerated above (the bad and the ugly), if a person was looking for one good commentary on 1 and 2 Kings, I, unfortunately, could not recommend this one. This is not to say that a person could not profit from some of the insights contained in this commentary (the good), but with all due respect to Professor Goldingay, there are simply better “layman” commentaries available for 1 and 2 Kings.

1 and 2 Kings for Everyone is Available at Amazon USA / UK

(Special thanks to SPCK for providing a copy of 1 and 2 Kings for Everyone in exchange for a fair and unbiased review)