Top 10 Biblical Archaeology Discoveries in 2014

December 30, 2014 randymccracken 2 Comments

Top 10 Biblical Archaeology Discoveries in 2014

Biblical Archaeology Review (BAR) has just released its top 10 biblical archaeology discoveries for this past year. For those of you who do not subscribe to BAR but are interested in biblical archaeology, I thought I’d share those top 10 discoveries. I will list them in the order they appear in the BAR article, although it doesn’t appear that the order has anything to do with their significance. I have included many links throughout this post that lead to further information on each discovery, including some video links that I think you’ll find interesting. While all of the discoveries are not directly related to biblical archaeology (i.e., some do not relate to a particular text or event), they do concern the biblical period and give us a broader understanding of the biblical world.

The translation of the "Ark Tablet" no larger than a mobile phone is one of biblical archaeology's great discoveries in 2014. — The translation of the “Ark Tablet” no larger than a mobile phone is one of biblical archaeology’s great discoveries in 2014.

1. The Ark Tablet–This small mobile phone-sized object has been known about for years, but has only recently been translated by Dr. Irving Finkel who is the curator in charge of cunieform (ancient Babylonian script) clay tablets at the British Museum (you can read his own story about it here in The Telegraph). This tablet dates somewhere between the years 1900-1700 B.C. and describes in detail the building of an ark. Students of Genesis are probably familiar with the fact that there are several ancient versions of a flood that include a hero buidling an ark. Among these are the Gilgamesh Epic and the Atrahasis Epic. These accounts have interesting similarities with the biblical story of Noah, as well as important differences. The Ark Tablet is apparently related to the Atrahasis Epic and describes the ark as a circular vessel, similar to a vessel known as a coracle still used today in some places. Of course, the ark is described as being much larger. One other interesting feature of the Ark Tablet is that it mentions the animals on the boat in pairs (two each, or two by two). For more information you can read Finke’s article in The Telegraph (see link above). Articles are also available at Mail Online, and at BAR’s Bible History Daily (if you’re are a subscriber).

Phylacteries containing Dead Sea Scroll texts. Another biblical archaeology discovery in 2014! Photo: The Leon Levy Dead Sea Scrolls Digital Library.

2. Qumran phylacteries revealing 9 new Dead Sea Scrolls–Just to be sure everyone understands what this discovery entails, allow me to provide a few definitions. The Dead Sea Scrolls are, of course, the world-famous discovery from the 1950s that gave us copies of the Old Testament text 1,000 years older than any we had previously. Qumran is the archaeological site believed by most scholars to be the community that produced and/or preserved these scrolls which were discovered in 11 different caves throughout Dead Sea area. Phylacteries (or teffelin–the Jewish word) are small leather boxes containing texts from the Jewish law worn on the forehead or arm by Jews as they recite certain prayers. When a CT scan was performed on a phylactery uncovered at Qumran, it was found to contain a text. This led to a further investigation of other phylacteries at the Dead Sea Scroll lab at the Israel Museum. In total 9 new texts were discovered. It is a delicate process to remove and unroll these texts, so they have yet to be deciphered. When examined, however, they should contribute yet another witness to the ancient text of the Hebrew Bible. For further information on this discovery click on this article in The Times of Israel.

The Spring Citadel, a 3800 year old Canaanite fortress recently unearthed.

3. Canaanite Fortress in the City of David–Archaeologists Ronny Reich and Eli Shukron have been excavating in the ancient City of David for the last 19 years. In 2014 a monumental Canaanite fortress dating to the 18th century B.C. (1700-1800 B.C,) was uncovered. This fortress, called the “Spring Citadel” by archaeologists because it protects the Gihon Spring (link = youtube video), is believed to be the fortress referred to in 1 Samuel 5:6-7 that David conquered. It is also the location where Solomon was anointed king (1 Kgs. 1:32-34). The walls are 23 feet thick and consist of stone blocks up to 10 feet wide! This means it is the largest Canaanite fortress ever discovered. The significance of this discovery demonstrates that Jerusalem was an important city in Canaanite times, contrary to the theory of some more liberal scholars who insist that it was no more than a tiny insignificant city in David’s time. For more information see this article at jewishpress.com or this article at the Jerusalem post. You can also view a video at this link.

A possible image of Alexander the Great in the Jewish synagogue in Huqoq.

4. Mosaic at Huqoq–Huqoq is a small village in Lower Eastern Galilee, 3 miles west of Magdala (Mary Magdalene’s home). This discovery is not directly related to biblical archaeology, but concerns a possible incident in Jewish history. The Jewish historian Josephus reports that when Alexander the Great was conquering the Persian empire that he stopped near Jerusalem to pay homage to the Jewish high priest and the God of Israel. Scholars are not certain how factual this account is, but recently at Huqoq a mosaic floor has been uncovered in a 5th century A.D. Jewish synagogue that appears to depict this meeting related by Josephus. For more information on the excavation at Huqoq click on this link.

The entryway recently uncovered at Herodium.

5. Monumental Entryway to Herod’s Palace at Herodium–Herod the Great had many palaces and fortresses throughout his kingdom. Herodium was one of them and is located 7.5 miles south of Jerusalem and roughly 2 miles from Bethlehem. Based on information from Josephus, Herod is believed to have been buried at Herodium. It is also possible that the soldiers that Herod dispatched to slaughter the children of Bethlehem came from Herodium (Matt. 2:16). The entryway which was discovered consists of a series of arches measuring 65 feet high, 65 feet long, and 20 feet wide. According to the BAR article, “The excavators believe the corridor was backfilled in the process of turning the entire hilltop complex into a massive royal burial mound when Herod became aware of his imminent death.” For further information, click on this link from the Hebrew University of Jerusalem.

Coins dated to the First Jewish Revolt against Rome.

6. Coins from the First Jewish Revolt–Excavations along a main highway between Jerusalem and Tel-Aviv revealed a house built in the 1st century B.C. and later destroyed in the revolt against Rome in 69/70 A.D. In the ground underneath the house a ceramic box was found containing 114 coins each containing the words, “To the Redemption of Zion,” and dated “Year 4” (meaning the 4th year of the revolt = 69/70 A.D.). The money box was apparently hidden by the owner in hopes of recovering it later. For further information of this discovery see this link on the IAA (Israel Antiquities Authority) Press release.

7. 7,000 year-old copper awl–The discovery of a small 4 cm (1.6 inch) awl may not seem significant to some, but actually it has important ramifications. The awl was found in the grave of a wealthy woman who lived in the Jordan Valley around the 5th-6th millenium B.C. The site is known as Tel-Tsaf, and this discovery demonstrates that metal was available in this area hundreds of years earlier than previously thought. The importance of this discovery, the Canaanite fortress mentioned above (see #3), and the Canaanite Temple mentioned below (see #8), is that all these discoveries suggest much more advanced conditions in ancient Canaan than archaeologists and scholars previously thought. This understanding supports the biblical portrayal of an advanced culture in Canaan very well. Some scholars have attacked the biblical account believing that authors who lived much later (e.g., the exilic period) projected their own culture back on the time of the patriarchs and early Israelite period. In other words, the argument by these scholars is that the biblical writers wrote anachronistically. But the discoveries that continue to be made seem to support the idea that the biblical authors knew what they were talking about! For more information on the discovery of this awl click on the following link from sci-news.

The great temple complex at Megiddo reveals a more complex society than previously thought.

8. The Great Temple at Megiddo–The discovery of a very large Early Bronze Age I (3500-3300 B.C.) temple at Megiddo, six times the size of an average temple of its type, was a complete surprise to archaeologists. A temple of this size requires a complex social and political structure that was not believed to exist in the Levant (the geographical area comprised of Syria, Lebanon, Israel, Palestine, and Jordan) during this time. The temple is the most monumental structure so far uncovered in the Levant during this time period. Archaeologists have also been excavating an area to the east of Megiddo known as “Tel Megiddo East,” which provides further confirmation that during the Early Bronze Age I a prosperous and complex society existed at this location. This challenges the view which saw this area and time period as consisting of only small village societies. See my comments in #7 above for the significance of this new evidence. More information is available at this link and especially at this link at ASOR. For general information on the biblical significance of Megiddo, see my article here.

Animal bones offer new insights on social status

9. Social status and the Copper mines at Timna–The Timna referred to here is not the Philistine city known from the Samson story (spelled Timnah–Judg. 14:1), but the Timna of ancient Edom located south of the Dead Sea. This area was famous in the ancient world for its copper mining. Being forced to mine copper was one of the most terrible fates a person in the ancient world could imagine. It was reserved for the lowest of slaves, usually criminals. Until recently it was assumed that those involved with copper production were all slaves. But a recent study of animal bones suggests that the industrial workers had it better than the slaves in the mines. Researchers contend that the animal bones in the industrial area demonstates that they received better cuts of meat than the slaves in the mines. Examination of ancient peoples’ diets by examining animal bones, plants, and grains that remain in ancient bowls are just some of the more interesting ways that archaeology is helping to present a more nuanced view of ancient society. For a more indepth treatment of this topic click here.

10. 6500 year old skeleton from Ur–This last discovery was originally made in an excavation that took place in 1929/30 at the ancient site of Ur in Mesopotamia. The story sounds more like an “Indiana Jones and the Lost Ark” movie plot. The skeleton dug up in 1929/30 was put in a box in the basement of the Penn museum and contained no identifying information. When the Penn Museum and British Museum decided to do a joint exhibition entitled, “Ur of the Chaldees: A Virtual Vision of Wooley’s Excavations” (Wooley being the archaeologist from the 1929/30 excavation), the unaccounted for skeleton was matched up with the data from Wooley’s excavation records. After 85 years in the Penn Museum basement, the skeleton has finally returned to the land of the living! You could say, “he once was lost, but now is found!”

So this is BAR’s top 10 biblical archaeology discoveries for 2014. Some, like the phylacteries and our skeleton friend from Ur, might be more properly termed “rediscoveries.” Others, it could be argued, have little to do with “biblical archaeology,” but nonetheless they are interesting and they help to paint the bigger picture of the ancient Near Eastern world.

Book Reviews, Commentaries, Logos Products Reviewed, The Book of Samuel

Teach the Text Samuel Commentary in Logos

December 26, 2014 randymccracken Leave a comment

Teach the Text Samuel Commentary in Logos

1&2 Samuel Commentary Teach the Text from Logos Bible Software.

I have enjoyed the 1&2 Samuel commentary in the Teach the Text series so much that I decided to request a copy from Logos Bible Software. Logos offers many additional benefits that are not possible with a hardcopy. Because I have previously reviewed the contents of this commentary, I will focus on the benefits offered by the Logos edition. If, however, you have not yet read my review of the commentary itself, I have included it as well.

The Benefits of the Logos Edition of the 1&2 Samuel Commentary in the Teach the Text Series

The first thing that Logos allows me to do is show you the beautiful layout of this commentary. In my first review I noted that the Teach the Text series is attractively presented. In the photos that follow, you will have an opportunity to see what I mean.

This sample page shows the colorful maps and photos that adorn the pages of the 1&2 Samuel commentary

Every author of the Teach the Text series follows a five-point outline. I have detailed these in the review below, but here I offer a photo of the introductory pages showing the five-point layout.

This photo shows the 5-point layout of the commentary. I have highlighted the heading. Logos allows you to use a highlighter pen just as you might in a hardcopy. The folder to the left of the highlighting also allows you to make comments on the portion you have highlighted.

The great benefit of Logos is that it allows you to interact with the text in various ways. Logos users will be familiar with some of the advantages that I list here. First, the ability to hover your mouse over something in the text and receive immediate information is extremely helpful. For example, how many times have you seen a textual reference in parenthesis and meant to look it up but never got around to it? With Logos you can simply hover over the textual reference and see it immediately without leaving the page. The photo below not only shows this feature, (the mouse is hovered over Matt. 12:34–see the lower righthand corner), it also shows an example of the layout of Chisholm’s 1&2 Samuel commentary. The photo shows the “Theological Insights” and “Teaching the Text” sections on 1 Samuel 16 (top of columns 1&3), while also showing another interesting feature of Chisholm’s commentary–a dialogue box that focuses on special issues (this one intriguingly entitled, “Divine Deception?”).

Logos allows you to see a Scripture reference immediately simply by hovering your mouse over it.

The hovering feature is also helpful when there are abbreviations in the text that you’re not sure of. Furthermore, when an author references a certain source, if you have that source in your Logos library, you can hover your mouse over it and pull up the reference to that source. This is especially helpful if the author is referring to a Hebrew word and quotes BDB (Brown, Driver, Briggs Hebrew Lexicon) as his source, or is referring to an ancient text that you may have available in your Logos library (such as Hallo and Youngers’ The Context of Scripture, which contains translations of ancient Near Eastern texts). Since the internet has become such a great source of information, modern authors will sometimes give website addresses in the footnotes. If you’re reading a hardcopy you have to jot down the reference and then open your computer to check it out. Again, it’s probably one of those things you’d like to do, but may never get around to. In Logos, it’s just a button click away! All you need to do is click on the web address and Logos immediately takes you there!

There is a dropdown menu in Logos that provides a number of advantages including a special “reading view,” which is the view I have been using for these photos. A really nice feature I have recently discovered is the “read aloud” option (see the menu on the left and go halfway down). If you’re tired of reading, or prefer someone else to read to you, you can click on this function and Logos will read the text to you! You can also click on “show table of contents” in this panel and immediately go to any part of the book. The following photo shows the drop down panel with these and other options. I have also chosen this page from Chisholm’s Samuel commentary because it illustrates the verse by verse commentary section, it shows an example of a chart (partially blocked by the drop down panel), and it shows an example of the “Key themes” box which summarizes in a few words the important ideas of the text under consideration.

Note the drop down panel in the left column which gives the Logos reader many options.

Besides highlighting text (mentioned above), Logos also allows you to copy text. So if you are making notes for a sermon or Bible study, or you are writing an article, all you have to do is use your cursor to highlight the text, right click, and click copy. Logos even supplies the footnote so you don’t have to remember where you got the information from. This is especially convenient if you’re writing a paper because you don’t have to go to the trouble to compose the footnote! These are just a few of the wonderful features of reading in Logos. I’m sure as time goes on, I will discover others. As I promised, below is a review of Chisholm’s Samuel commentary. If you haven’t previously read it, please continue in order to gain a fuller appreciation of this book.

General Observations on the Teach the Text Commentary Series

The “Teach the Text Commentary Series” was commissioned to help the busy pastor and to fill a void in commentaries that are both scholarly, and yet practical. The aim is to present the “big picture” of a biblical book by dividing it “into carefully selected preaching units, each covered in six pages” (p. ix). There are 5 main areas of focus within these 6 pages: 1) Big Idea; 2) Key Themes; 3) Understanding the Text (this is the longest section including such subjects as context, outline, historical and cultural background, interpretive insights, and theology); 4) Teaching the Text; and 5) Illustrating the Text (pp. xi-xii). It is important to keep this structure and the necessary restrictions in mind when evaluating each commentary in this series.

Such an approach is clearly not intended to be exhaustive. So is there room for a commentary series with this more generalized approach? I believe there is. My own classroom teaching experience has demonstrated to me the need for students to gain the “big picture” of a biblical book. It is important to be able to summarize the main themes and key ideas of a book. Oftentimes people read or study a biblical book and have no idea of how to summarize its main message(s). The “Big Idea” and “Key Themes” features of this series go a long way in aiding the reader to achieve this goal. Therefore, the structure of the Teach the Text Commentary series is not only helpful to the pastor, who may be consulting it for his weekly sermon, it is also beneficial for the beginning student.

Before making specific remarks on Chisholm’s 1&2 Samuel commentary, I would also like to add that the “Teach the Text Commentary Series” is attractively presented. Each hardback volume is printed on heavy-duty paper which is ideal for the many helpful maps, photos, and illustrations contained in each commentary.

Comments on 1&2 Samuel Commentary

Chisholm begins his 1&2 Samuel commentary with a brief 7-page introduction. He summarizes these books by noting the three main characters (Samuel, Saul, and David) and by stating, “David is the focal point of the story” (p.1). Saul acts as a foil to David, while “Samuel’s support of David becomes foundational to the narrator’s defense of David” (pp. 1-2). The high point of the book is the Lord’s covenant with David, securing his dynasty and proving faithful even in the midst of David’s sin. Chisholm divides 1&2 Samuel into 7 sections based on “its major plot movements, revolving around the theme of kingship” (p. 4). His outline is as follows: 1) Prelude to Kingship (1 Sam. 1-7); 2) Kingship inaugurated (1 Sam. 8-12); 3) Kingship Fails (1 Sam. 13-15); 4) Kingship in Limbo (1 Sam. 16-31); 5) Kingship Revived (2 Sam. 1-10); 6) Kingship Threatened and Preserved (2 Sam. 11-20); and 7) Epilogue (2 Sam. 21-24). One potential weakness is that this outline is not clearly delineated in the commentary that follows. Perhaps Chisholm’s reason for ignoring this is because he does not find “clear-cut structural markers” in the text (p. 4), but sees the divisions above as related to plot development.

Chisholm packs a lot of information and insight into each 6-page unit of commentary. The information provided on historical and cultural background, though not found in every section, is very helpful for the beginning reader and student. Topics include foreign gods such as Baal or Dagon, divination, the Amalekites, or documents of the ancient Near East that have parallels with biblical material. This information enriches the presentation, as do the color photos that frequently accompany them. At times Chisholm includes side boxes that deal with special issues such as “The Problem of Genocide” or “The Legal Background of Tamar’s Request.”

Two characteristics of Chisholm’s exegesis that I found particularly helpful include his attention to certain words, and parallels and/or contrasts between biblical characters. Chisholm does an excellent job of paying attention to words or phrases found in 1&2 Samuel and demonstrating their connection with another incident in 1&2 Samuel (or the Former Prophets, meaning Joshua-2 Kings). For example, he notes that the expression “terror filled his heart” in 1 Samuel 28:5, in reference to Saul, only occurs one other time in 1-2 Samuel. It is found in the story of Eli’s demise as his “heart trembled over the fate of the ark of God” (p. 184). This kind of verbal connection suggests the author is comparing the circumstances of Saul and Eli. Similarly, Chisholm frequently points out similarities between incidents or characters in 1&2 Samuel with other biblical characters or incidents. One example is the similarities between the actions of Absalom in 2 Samuel 13-14 with Abimelech in Judges 9 (p. 252). This attention to biblical typology is extremely helpful when interpreting a narrative text (see my discussion in Family Portraits, p. 11).

Considering the constraints placed upon him by the commentary’s design (6 pages per literary unit), Chisholm’s overall treatment of the text of 1&2 Samuel is excellent. There is, however, one exception. Although 2 Samuel 2:1-5:5 can legitimately be viewed as a structural unit, treating it in the 6-page format does it a great injustice. This material is too important and too theologically rich to be skimmed over so briefly. Dividing this section by episodes, or even by chapters, would have been a better approach. This imbalance is all the more noticeable when the following section (2 Sam. 5:6-25), arguably less “meaty” than 2 Samuel 2-4, is given the full 6-page treatment. (For Chisholm’s reasoning on this see my interview with him which was conducted after this review.)

Perhaps the greatest challenge in writing a commentary of this kind is providing illustrations for the text. This is certainly a subjective task. Certain illustrations will ring true with some, while others will find them unhelpful. In an interview I conducted with Chisholm (click on link above), I discovered that this section was added by the editors, not by Chisholm himself. While I would not endorse the use of every illustration suggested in this commentary, I do believe a sufficient job has been done. The editors themselves point out that this section of the commentary is intended to provide “general ideas” and to “serve as a catalyst for effectively illustrating the text” (p. xii).

In conclusion, Chisholm’s 1&2 Samuel commentary achieves the aims of this series admirably. He is a scholar of high caliber and is a well-established expert on the entire corpus of the Former Prophets. Pastors, students, and others wanting to become grounded in the message of 1&2 Samuel will benefit greatly from this commentary. I used it for my own 1&2 Samuel class this past semester and will continue to do so in the future. I heartily recommend it to others.

Purchase Robert Chisholm’s 1&2 Samuel Commentary from Logos Bible Software by clicking on this link.

(Many thanks to Logos Bible Software for supplying this review copy of Robert Chisholm Jr.’s 1&2 Samuel Commentary in the Teach the Text Commentary series in exchange for a fair and unbiased review.)

Commentaries

Favorite 1&2 Samuel Commentaries

December 19, 2014 randymccracken 17 Comments

Favorite 1&2 Samuel Commentaries

From time to time I am asked by students and others what my favorite Bible commentaries are. I thought I would start with my favorite books to teach (1&2 Samuel) and list the commentaries that have had the greatest impact on me. In the future I will list favorite commentaries from other Old and New Testament books. I’ve decided not to limit myself to a certain number (5, or 10–although this particular post has 5!) because the number may be different with each book of the Bible. If you are interested in purchasing any of these commentaries, I have provided links to Amazon (USA =.com and UK =.co.uk) under the book images. In no particular order, here are my favorite 1&2 Samuel commentaries.

1. Robert Bergen, 1, 2 Samuel, The New American Commentary, (Broaman & Holman, 1996), 512 pp.

The New American Commentary is a solid evangelical commentary series. The NIV version is used, followed by a verse by verse commentary by the author. Bergen’s commentary begins with approximately a 40 page introduction to the books of Samuel. Like many modern commentaries, Bergen is sensitive to the literary art of the ancient biblical writer, which means he looks at the final form of the bibical text and focuses on its message. For me, the main strength of this commentary is Bergen’s knowledge of the Pentateuch (Genesis-Deuteronomy) and how the authority of the “Books of Moses” are reflected in 1&2 Samuel. At every turn, Bergen gives examples of how a knowledge of the Law of Moses deepens the reader’s understanding of 1&2 Samuel. For example, in the introductory material, Bergen provides two charts (historical interconnections and legal interconnections, pp. 47-50) which demonstrate the interconnections between the Pentateuch and 1&2 Samuel. In my opinion, one of Bergen’s weaknesses is that David can seemingly do no wrong (except of course in the case of Bathsheba and Uriah!). For example, when David asks the priest Ahimelech for bread and a sword, he lies to the priest by telling him that he is on secret business for the king (1 Sam. 21:2). To save David from an obvious lie Bergen suggests that the king David has in mind is Yahweh (p. 221). That’s a small criticism, however. Bergen’s commentary is sure to increase your understanding of the books of Samuel. I would give it 4 1/4 stars out of 5.

2. J. Robert Vannoy, 1-2 Samuel, Cornerstone Biblical Commentary, (Tyndale House, 2009), 452 pp.

Vannoy’s 1&2 Samuel commentary is also the work of an evangelical scholar. He begins with a 38 page introduction discussing such topics as date and occasion of writing in which he challenges some of the long-held presuppositions of some scholars regarding the so-called “Deuteronomistic History” (Many scholars contend that Deuteronomy was written in two instalments: 1] during the time of Josiah; and 2] during the exile). He argues that moving the date of Deuteronomy from the Mosaic era and placing it at the end of the kingdom period “has far-reaching implications for the literature of the Old Testament.” This, of course, includes the books of Samuel. Vannoy argues for an early date of writing for the books of Samuel (about 931 B.C. following the division of the kingdom, p. 9). Vannoy also approaches the text with a literary sensitivity. He calls attention to the structure of different parts of 1&2 Samuel and his comments are based on the final form of the text. This commentary uses the NLT. Each section consists of the NLT, followed by a “Notes” section which comments on significant Hebrew words and textual issues. Next is the author’s verse by verse commentary followed by “Endnotes.” Vannoy’s greatest strength, in my opinion, is his ability to relate the text of 1&2 Samuel to Christological concerns. For example, he states, “…while Christian interpreters should take their point of departure, as much as is possible, from the perspective of the original author and his audience, they must also read every narrative of Scripture in the ever-widening context of the growth of revelation and redemption as it is disclosed in the entirety of the Christian canon” (p. 10). I would give this commentary 4 1/2 out of 5 stars.

3. Dale Ralph Davis, 1 Samuel: Looking on the Heart, and 2 Samuel: Out of Every Adversity, Focus on the Bible (Christian Focus, 1999 & 2000), 336 pp. each.

If you’re looking for someone who knows all of the scholarly issues, is evangelical, and communicates in a common-sense, down-to-earth style, then Dale Ralph Davis is your commentator! These two Samuel commentaries form part of a six-commentary series by Davis, extending from Joshua-2 Kings. Davis is a former seminary professor (Reformed Theological Seminary in Jackson, Ms.), and a current pastor (Woodland Presbyterian Church, Hattiesburg, Ms.). His pastor’s perspective will speak to the average Christian who enjoys good commentary interspersed with homey illustrations (warning–be prepared to learn a lot of American Civil War history–a favourite topic of Davis’s illustrations).

Even though Davis is coming from a Reformed background, his commentary is balanced and it is rare to see (though not impossible) Calvinistic coloring bleed over into his interpretation. Davis wastes no time with introductory matters in his 1&2 Samuel commentaries; he allots all of 2 pages in each one! Instead, he dives right into the text. Even though reading both volumes amounts to a little over 700 pages of reading, Davis is one of my students’ favourite commentators. Some prefer his style (which is very colloquial) to that of other, more formal, commentators. To give you a flavor for Davis’s style, here are a few quotes: “Amnon has far more glands than brains” (2 Sam., p. 167). Speaking of Joab’s murder of Amasa, Davis writes, “It was business as usual. No need to cry over spilled blood. It’s merely a clinical matter for Joab” (2 Sam., p. 254). Davis is colorful, but he is also very knowledgeable. His 1&2 Samuel commentaries will definitely increase your understanding of these books. I would give Davis 4 1/2 out of 5 stars.

4. David Firth, 1&2 Samuel, Apollos Old Testament Commentary (IVP & Apollos, 2009), 614 pp.

Of all the commentaries I recommended to this point, Firth’s is the most comprehensive. This is due largely to the format of the Apollos Old Testament Commentary Series. Firth’s commentary consists of an original translation of the Hebrew text, followed by notes on the text, a section on “Form and Structure,” followed by the verse by verse commentary section, and finally, an “Explanation” section which consists of further reflections on the passage (for a fuller breakdown of the format followed by the Apollos OT series, see my review of 1&2 Kings). Usually a commentary that has notes on the Hebrew text explaining the author’s translation is very technical and only for scholars and those who know the original language. However, Firth’s textual notes are very readable and quite interesting. I often pulled out my yellow highlighter to note a point he was making. Firth’s commentary is solid and insightful with one exception: his interpretation of the David and Bathsheba episode (which he argues is not the best title for this incident, and he is probably right). Firth attempts to incorporate some sociological insights into why the incident happened using the values of honor and shame. Although a knowledge of cultural values can prove extremely enlightening (as I frequently argue in my posts on this blog), in this case I think that it has led Firth astray in his understanding of the narrative. Briefly, his argument is that David does not send for Bathsheba because she is beautiful (and he lusts after her), but in order to “claim authority from Uriah” and ultimately to kill him (p. 416). Firth says that the text gives no reason for David’s desire to kill Uriah and suggests that perhaps Uriah is a threat to David like David was to Saul. He emphasizes, however that this is only a supposition. In my opinion, this interpretation completely distorts things that we know about David and, perhaps most importantly, misses the parallels between David and his son Amnon (who clearly has a lust problem with his sister–2 Sam. 13). Other than this one unusual interpretation, I find Firth’s commentary to be very insightful and a rewarding read. I would give it 4 1/4 stars out of 5.

5. Robert B. Chisholm Jr., 1&2 Samuel, Teach the Text Commentary (BakerBooks, 2013), 337 pp.

I won’t say a lot about Chisholm’s commentary here because I have reviewed it elsewhere (click here to see the review, click here to see an interview with Chisholm), and I will be reviewing the Logos Bible Software version of it in a future post. I will simply say that if someone wants a good introduction to the books of 1&2 Samuel, this is one of the best. It is clearly written, and Chisholm is a knowledgeable evangelical scholar. The book includes pictures, charts, and sidebars which are of the highest quality and add to the overall presentation. Chisholm seeks to provide readers with the “Big Picture” and key themes of 1&2 Samuel and he admirably succeeds. The only shortcoming of the book is its brevity and some of the “application sections” (not added by Chisholm, but by the publisher). The brevity, however, is part of the overall design of the “Teach the Text Commentary” series. The fact that I am using it as one of the main textbooks in my 1&2 Samuel class should let you know how highly I think of it. I would give it 4 1/2 stars out of 5.

The temptation at this point is to go on and name a few other favorite Samuel commentaries, but I believe this is a good stopping point and so I will leave you with these 5. Feel free to suggest your own favorite Samuel commentaries in the comments, or to ask me a question about these or others.

Book Reviews, Commentaries

1&2 Kings Apollos Commentary: Book Review

December 16, 2014 randymccracken Leave a comment

1&2 Kings Apollos Commentary: Book Review

Lissa M. Wray Beal, 1&2 Kings, Apollos Old Testament Commentary, (Nottingham & Downers Grove: Apollos and IVP, 2014), 615 pp.

1&2 Kings in the Apollos Commentary series by Lissa M. Wray Beal is a thorough and thoughtful treatment of these Old Testament books. Wray Beal is evangelical in her outlook but she is conversant with all scholarly positions. The commentary follows the usual format of the Apollos Old Testament series which includes:

1) Translation–A fresh translation of the original text by the author.

2) Notes on the Text–The author’s notes on the original text(s) (explaining grammatical and textual difficulties, noting alternative readings, and, at times, explaining the author’s reasoning for a particular translation).

3) Form and Structure–Insights on how the text is put together and reasons for treating a particular passage as a unit. Wray Beal also notes the theories of other scholars who speculate on the original sources that a given passage may have been derived from. She is usually dismissive of these theories and always asserts her interest in focusing on the final form of the text.

4) Comment–This section is a verse by verse exposition of the text of 1&2 Kings.

5) Explanation–A focus on the theology of the passage and how it relates to biblical themes and ideas presented elsewhere in Scripture. Wray Beal frequently shows how the theology of 1&2 Kings anticipates important theological concepts in the New Testament.

1&2 Kings Commentary Introductory Material

The commentary begins with a 38 page introduction on 1&2 Kings in which Wray Beal outlines the significant issues and features of 1&2 Kings, as well as her understanding and approach to these books. She notes both the prophetic and historical character of 1&2 Kings and has an extended discussion on the historiography of 1&2 Kings. She understands “the nature and purpose of 1-2 Kings to be representational historiography” (p. 39) By this she means that “the accounts are referential and not merely fictional or aesthetic…the author is constrained by the actualities of the subject matter” (p. 40). In other words, she sees the content of 1&2 Kings as a record of real historical events. However, she also notes that, “As narrative historiography, the accounts of the past are artistically drawn” (p. 40). This means 1&2 Kings contain the elements of good storytelling (e.g., characters, plot, narrative time and space). Her interpretation of 1&2 Kings is guided by both of these approaches. 1&2 Kings is also famous for its confusing numbers regarding the reign of the kings of Israel and Judah and Wray Beal has a brief section explaining her approach in the commentary. Basically, she accepts the well-known conclusions of Edwin Thiele regarding co-regencies and the different reckoning systems of accession and nonaccession years (I know this sounds technical for those not familiar with these issues, nevertheless, it is an important topic for studies in 1&2 Kings).

Wray Beal’s concluding section of the Introduction examines the main theological issues of 1&2 Kings. These include: 1) the influence of the lawcode in Deuteronomy; 2) the covenant made with David; 3) the power of the prophetic word; 4) the sovereignty of YHWH (Yahweh) over history; 5) the realities of judgment and grace; and 6) kingship as a tutor that leads to Christ. If you want a bird’s eye view of the messages of 1&2 Kings, this section is well worth the read.

The Commentary Itself

As one can gather from the above discussion this commentary is most suited for pastors, seminary students, and serious students of the Bible. The commentary is very readable, but Wray Beal assumes her readers are familiar with scholarly issues and jargon. The commentary itself is very solid. Wray Beal has compiled a lot of useful insights and information on 1&2 Kings. She has definitely benefitted from those who have written on these books before her. However, there are not any significant novel insights in the commentary section. Wray Beal doesn’t strike any new ground; she lays out the various possibilities suggested by others and tells you where she stands and why. Therefore, if you’ve read a number of commentaries on 1&2 Kings, there will not be any new earth-shattering interpretations here.

The real strength of Wray Beal’s commentary (besides her solid, even if not creatively new, exposition) is the “Explanation” section. Here she often “waxes eloquent” on various theological issues raised by the text. Starting with the text in 1&2 Kings, she will then trace an idea or theme throughout the biblical canon, showing its meaning in other OT texts, as well as its NT significance. For example, she notes how the righteous reign of King Asa of Judah breaks the previous three generational pattern of apostasy. She states, “As predictable as sinfulness is, its cycle can be broken by righteousness” (p. 216). Asa is an example that Yahweh may always break in and interrupt the downward spiral of sin. She notes other biblical examples like Noah and King Josiah. Yet, while these inbreakings of righteousness are powerful, they are never complete. Asa’s reform left the high places, and Josiah’s reform could not reverse the coming judgment. All of this anticipates Paul’s cry, “Wretched man that I am, who will save me?” Wray Beal then comments, “Paul answers his own cry of wretchedness with thanksgiving to the last king of Israel–Jesus Christ. He is the one righteous king who fully and finally broke the cycle of sin, ending its power” (p. 217). This “big picture” approach of biblical doctrines and themes is characteristic of the Explanation section and adds some real punch to the value of the commentary.

If you’re looking for a solid commentary that combines the best of modern scholarship with some excellent theological reflection, and you’re not afraid of wading into the deep waters of academia, then Lissa M. Wray Beal’s 1&2 Kings Commentary in the Apollos Old Testament series is an excellent choice. I highly recommend it for serious Bible study.

Buy 1&2 Kings Apollos Old Testament Commentary from Amazon USA / UK

Series: Apollos Old Testament Commentary (Book 9)
Hardcover: 615 pages
Publisher: IVP Academic (March 28, 2014)
Language: English
ISBN-10: 0830825096
ISBN-13: 978-0830825097

(Thanks to IVP for providing this book in exchange for an unbiased review!)

Character Studies

Joseph’s Significance in Matthew’s Nativity Narrative

December 15, 2014 randymccracken 2 Comments

Joseph’s Significance in Matthew’s Nativity Narrative

Choosing a title for this post has proven to be a challenge. If I say it is about Joseph, many would assume I was writing about the famous figure from the Book of Genesis who was sold into slavery by his brothers, and who later delivered Egypt, as well as his family, from a severe famine. The Joseph I am talking about, however, needs a further tag placed on his name. If I speak about Joseph and Mary, then it is obvious who I mean. If I say, “Joseph, the husband of Mary,” or “Joseph the adoptive father of Jesus,” or “Joseph, the step-father of Jesus,” then it is equally clear who I have in mind. All of this suggests that Joseph is a relatively obscure figure in the Bible. His significance is based on his relationship to other important characters, especially Jesus. This is actually not a bad position to find oneself in. After all, I, and every Christian I know, finds their ultimate significance in their relationship to Jesus as well. Of course Joseph has a special kind of relationship that none of us can claim, and yet that relationship often seems to diminish his value in the eyes of some. After all, Joseph is not the real father of Jesus; he is only the adoptive father, or perhaps worse, the step-father.

In the Jewish world of the first century A.D., it was believed that you could know a lot about a person based on the character of his/her parents. If the parents were honourable people, then the child was probably honourable. If, however, the parents had a shameful reputation, or the circumstances surrounding the birth of the child were suspect or shameful, then the child would be considered a shameful individual.

Order Craig Keener's commentary from Amazon USA / UK — Order from Amazon USA / UK

The Gospels address the question of Jesus’ parentage in different ways, but all seek to demonstrate that he came from an honourable background. Although Joseph is mentioned in all of the Gospels, only the Gospel of Matthew gives us any kind of character portrait. One of the purposes of Matthew’s portrayal of Joseph is to demonstrate that Joseph is a man of exceptional character. Matthew pictures Joseph as a righteous, compassionate, and obedient person. These qualities are displayed in at least 4 different ways. In what follows, I adopt an outline on Joseph’s character, based on Craig Keener’s commentary on Matthew. Keener uses his knowledge of New Testament Backgrounds to illuminate Matthew’s portrait of Joseph.

Matthew Portrays Joseph and Mary as a Model of Sexual Restraint

Whether living in ancient or modern times, there are only 3 known ways that an unmarried woman can normally become pregnant: 1) rape; 2) unfaithfulness; or 3) by a boyfriend or fiancée. The circumstances surrounding Mary’s pregnancy and the birth of Jesus would certainly have raised the suspicions of many. Matthew not only seeks to explain the unusual nature of Mary’s conception, but he also seeks to show the exemplary self-control exercised by this couple. Jewish couples were normally betrothed for the period of one year. During this year, the commitment was considered so legally binding that a divorce was necessary to break it. However, the couple was forbidden to have sexual relations until after the marriage. Any breach of the conduct expected would bring shame on the couple. Matthew seeks to demonstrate that neither Mary nor Joseph had transgressed in this matter. Mary’s conception was totally unique; it was of the Holy Spirit (Matt. 1:18, 20). Although Joseph was instructed by an angel in a dream to take Mary as his wife, out of reverence for this unique occurrence, he did not have sexual relations with her until after the birth of Jesus (Matt. 1:25).

This verse testifies to Joseph's remarkable self-control. — This verse testifies to Joseph’s remarkable self-control.

This statement is remarkable in at least two respects. First, Joseph and Mary appear to have been poor (compare Luke 2:24 with Lev. 12:8). This would most likely mean, not only sleeping in the same room, but also sleeping in the same bed! It is remarkable to think that a married couple could show such self-restraint. This is an important point that Matthew wants to make. Self-control was considered one of the great virtues of the first-century Roman world. A person who could control their desires and passions was considered honourable. The rest of the New Testament has a lot to say about the power of evil desires and passions (e.g., Rom. 1:24-32; 6:13; 7:5), and Paul extolls self-control as one of the fruits of the Spirit (Gal. 5:23). Therefore, far from being immoral, Matthew shows that Joseph and Mary are an example of exceptional self-control. Second, by waiting until after the birth of Jesus to have intercourse, neither Joseph nor Mary could produce evidence of her virginity on their wedding night (see Deut. 22:15). I will explore the significance of this later.

The Josephs of Genesis and Matthew share several similarities.

Joseph’s ability to resist temptation and practice self-control suggests a characteristic he shares with his namesake from the Book of Genesis. Genesis 39:7-10 highlights the virtue of this other Joseph who refuses to have sexual relations with his master’s wife. Upon closer examination, we also note that the Joseph in the Book of Matthew shares other similarities with the Joseph of Genesis: 1) the fathers of both Josephs are named Jacob (Gen. 37:2-3; Matt. 1:16); 2) both Josephs receive dreams through which God communicates to them (Gen. 37:6-10; Matt. 1:20; 2:13, 19, 22); 3) both are righteous men (Joseph in Genesis forgives his brothers and seeks their welfare; Matt. 1:19); and both bring their families down to Egypt (Gen. 45:9-13; Matt. 2:13-15). All of these parallels between the two Josephs are another way in which Matthew demonstrates the uprightness of Joseph, the husband of Mary.

If Joseph Wanted to Maintain His Honor, He was Obligated to Divorce Mary

Matthew tells us that before the angel of the Lord appeared to him in a dream, Joseph was contemplating how he should divorce Mary (Matt. 1:19). It is important to remember that since a betrothal was legally binding, a divorce was necessary to break it. It should also be noted that Joseph was not contemplating if he should divorce Mary, but how. “Jewish, Greek, and Roman law all demanded that a man divorce his wife if she were guilty of adultery” (Keener, The Gospel of Matthew, p. 91). Even Jesus allows for divorce in the case of adultery (Matt. 5:32). If Joseph does not divorce Mary, he faces one of two possible dilemmas. Keener states, “Mediterranean society viewed with contempt the weakness of a man who let his love for his wife outweigh his appropriate honor in repudiating her” (Keener, p. 91). The other possibility is that, if Joseph followed through with the wedding, then it would be an admission that he had slept with her. Either way, Joseph would experience the shame and contempt of his society. For Joseph to be considered a “just” man (Matt. 1:19), he must divorce Mary, and this is what he would have done had God not revealed himself in a dream.

Joseph Tempers Justice with Mercy

Although still contemplating divorce, Matthew tells us that Joseph desired to put Mary away “secretly” or “privately” (Matt. 1:19). The fact that Joseph is willing to put Mary away privately suggests that he is a man who puts compassion above his own hurt and shame. It is also important that the modern reader understands that the primary foundation for ancient marriages was not love but financial considerations. Parents usually contracted the marriage of their children and this was done with a view of what would mutually benefit each family. Inheritance was an important issue and no family wanted to make a poor financial arrangement through marriage that would harm them. Part of the betrothal included the prospective groom giving the bride’s family a bride price. This consisted of gifts given to the bride and her family. It was a way of showing the value of the bride and that she would be provided for. An example of this can be found in Genesis 24:53 when Abraham’s servant contracts a marriage for Isaac. We are told, “Then the servant brought out jewelry of silver, jewelry of gold and clothing, and gave them to Rebekah. He also gave precious things to her brother and to her mother.” The family of the bride would reciprocate by giving the bride a dowry. This would be her portion of the family inheritance meant to help her in the start of her new life with her husband. Dowrys and bride prices varied depending on the wealth of a family. They might consist of animals (sheep and goats), jewelry, household items, servants, and even land (For further information on bride prices and dowrys, see K.C. Hanson and Douglas E. Oakman, Palestine in the Time of Jesus: Social Structures and Social Conflicts, p. 37ff. Pictured in the box to the right.).

The point of all this is that there would have been a financial investment of some kind on Joseph’s part. By means of a public divorce he could have recouped the bride price, and possibly been justified in keeping Mary’s dowry as well. The fact that Joseph is willing to divorce Mary privately demonstrates that he is not concerned with financial gain or loss, or in exacting revenge on her. Rather, his concern is for her reputation (and possibly her family’s as well). This kind of compassion reflects the very attitude that Jesus will later say is pleasing to God. When questioned about eating with sinners, Jesus says that it is the sick who need a physician. He then challenges the Pharisees to “Go and learn what this means: ‘I desire mercy and not sacrifice‘” (Matt. 9:12-13). My colleague, Richard Tamburro, has suggested to me that Joseph’s compassion shows him to be a man with a heart like God’s, and that this is precisely why God chose Joseph to be an earthly father for Jesus. Indeed, Joseph’s ability to temper righteousness with compassion is truly a characteristic of God.

Joseph is an Obedient Man

Joseph flees to Egypt with Mary and Jesus.

Matthew goes to great lengths to emphasize the obedience of Joseph. Each time God commands Joseph to do something (take Mary as his wife, flee to Egypt, return from Egypt, don’t go back to Judea), Joseph faithfully obeys (Matt. 1:24; 2:13-14, 19-21, 22). The same “command and obedience” language that is found here in Matthew is reminiscent of many of the saints of the Old Testament. Noah, Moses, Elijah, and others receive commands from God and faithfully carry them out. This obedience is described in two ways: 1) A command is given and then we read in identical language how the command is obeyed. For example, Elijah is told “Get away from here and turn eastward, and hide by the Brook Cherith, which flows into the Jordan” (1 Kgs. 17:3). We are then informed, “So he went and did according to the word of the Lord, for he went and stayed by the Brook Cherith, which flows into the Jordan” (1 Kgs. 17:5). 2) After receiving a command, the statement is frequently made that that person “did all that the Lord commanded.” An example of this is found in Genesis 6:22 which states, “Thus Noah did; according to all that God commanded him, so he did.” Joseph, therefore, like the saints of old, is faithful and obedient.

Recalling a point made earlier, Joseph’s obedience to God was costly. First, as noted earlier, to not have intercourse until after the birth of Jesus meant giving up the opportunity to prove that Mary was indeed a virgin. Furthermore, for Joseph to move ahead and take Mary as his wife was tantamount to an admission that he had slept with her. Speaking of the dream that reveals Mary’s innocence, Keener writes, “Because Joseph alone received this revelation, outsiders in the story world would still think that he had gotten Mary pregnant before the wedding. He would remain an object of shame in a society dominated by the value of honor. Joseph’s obedience to God cost him the right to value his own reputation” (Keener, pp. 94-95).

When one summarizes the portrait of Joseph according to the Gospel of Matthew, Joseph is seen as a righteous man, who tempers that righteousness with mercy. He is also a man who willingly lays his own reputation on the line for the sake of being obedient to God. Like the Joseph of Genesis, the Joseph of Matthew provides a pattern of life worthy of imitating. Perhaps, most importantly, he foreshadows his greater adopted son Jesus, the ultimate picture of One who made Himself of no reputation and who was the perfect depiction of righteousness, mercy, and obedience.