Sparing the Rod and Ruining the Parishioner

9780825444456There are few people who enjoy talking about church discipline. Sure, there is the occasional pastor or elder, who probably talks quite a bit about how things used to be, that will speak up when a church member should be brought under the guidance of 1 Corinthians 5. And most will likely shake their head, and move on in the conversation as though nothing had been said. But as Jeremy M. Kimble is quick to point out, that would be a mistake.

Dr. Kimble is a professor of Cedarville University, and he is the author of 40 Questions About Church Membership and Discipline from Kregel Academic. And he takes both issues of Christian living seriously (he even wrote his dissertation on church discipline). This passion for an historically droll topic translates into a fairly engaging book that sets a practicable and faithful standard for understanding membership in the local church, and the discipline which is a part of that. With that said, go ahead a get the book. It is worth your time.

As for the details, the book is part of a series from Kregel called 40 Questions About (I reviewed their entry on the Historical Jesus topic as well as the volume looking at the creation debate a while back). Series like this are written for generalists, not specialists, and they aim to present information in a simple, digestible format that is as thorough as it can be. I think this is important to understand up front, because otherwise a review of such a work can easily fall into nitpicking at details which most likely belong in a systematic or extended treatment. If you are a pastor researching the legality of church discipline, this is only a starting point. Such a project will require a different resource. Likewise, if a church member is looking for an exposition on baptism as a requirement for membership, you would do best to look elsewhere. But remember, this book is not meant to be those things.

Consider Kimble’s treatment of 1 Corinthians 5, which only occupies 5 pages of the book. Someone expecting a detailed exegetical study will be sorely disappointed with the simple approach that Kimble takes. But that is why they should begin with the Pillar Commentary or the Baker Exegetical Commentary to get such a linguistic breakdown. Kimble’s take is not flawed, but it is narrow. “What does 1 Corinthians 5 say about church discipline?” In a nutshell, “that this is a non-negotiable matter” and that it is an act of love to “root out unrepentant sin” so that the individual  “will awaken . . . from their sinful propensities” and renew their call to holiness (159).

Such issues are not explored ad infinitum in this work, nor should they be. 40 Questions About Church Membership and Discipline does exactly what it should: it hits the high points of debate, and offers a snapshot answer which ought to provoke the inquisitive to further reading on the matter. As such, Kimble’s work is a welcome entry on a topic that receives far too little attention in the modern church, and I whole-heartedly recommend it to pastors and laymen alike.


Going Back to the Beginning

I reviewed volume 3 of Allen Ross’s commentary on the Psalms some time ago. It seems a bit backwards, starting at the end and only then going to the beginning, but I was so thoroughly impressed with volume 3 that I thought it would be worth my time to work through volume 1 and 2 as well. Volume 2 is waiting for me to crack open its spine, and as each volume comes in at around 930 pages, it might be waiting for a while yet.

41RK4MMfRgLThe style, layout, and approach in this volume is the same as in volume 3, so I don’t feel the need to revisit it is great detail. In my previous review, I highlighted the ease of interacting with the structure of Ross’s work, and the treasure trove of information that he provides for each Psalm. What sets this volume apart is the lengthy introductory essay in the front.

Composing almost 200 pages of the first volume, it covers the necessary explanations of Ross’ approach, and how to make the most of these commentaries. While the essay was not necessary for my reading of volume 3, having now spent some time with it, I dearly wished I had read, at the very least, “Literary Forms and Functions in the Psalms” (p. 111-145). Ross handles the minutiae of this section throughout his exegesis, but I found his summary and his presentation of the big picture to be a great help as I worked through volume 1. For instance, while I had read about royal and lament and wisdom psalms previously, enthronement psalms were new to me. The general concept, and its conceptual history, fascinated me, and gave me refreshed perspective when looking at Psalm 41 or 99. And there were additional categories in this section to consider, such as the Songs of Zion, which greatly added to how I interact with the Psalms as I read them now.

Of course, saying that a commentary changed one’s perspective is not new, nor is it limited to Biblical studies. But the nature of Ross’s writing is different from the commentary one picks up on Hemingway or on the Iliad. The point of understanding the Psalms better is to approach God’s revelation and purposes with eyes open wide. Here, though the poetic form of each psalm provides challenges, exegesis is so helpful in grappling with texts that can be difficult or even opaque at times.

As Ross nicely summarizes the issue: “the exegetical exposition . . . is the one method that guarantees the entire psalm will be explained, correlated and applied in a clear, interesting, and meaningful way” (179). Ross certainly approaches this goal in his commentary, and his observations and study will benefit any Christian wishing to better understand these worship “essentials”, both of the past and for today (147).



What do you do with Daniel?

9780825427619I have been a fan of Kregel Academic’s Handbooks for Old Testament Exegesis Having read the volumes on the Prophets and the Historical books, I was pleased to receive a copy of their Interpreting Apocalyptic Literature, and quickly found myself challenged in a number of ways.

David Howard, professor of Old Testament at Bethel University, approaches the Biblical text from an exegetical and literary viewpoint. While the other volumes in this series deal almost exclusively with the Biblical writings, Howard’s analysis of the apocalyptic writings involves a detailed look at extra-biblical sources as well. This was unexpected, but served as one of the most engaging parts of the books. Though I was already familiar with The Book of Enoch and the like, I had only encountered them in minor ways, usually in a “why to avoid these books” kind of way. Howard, however, uses them in a way that reminds me of John Walton’s analysis of creation texts or Jeffery Niehaus’s look into Ancient Near Eastern polemics.

But rather than singularly focused cultural study, Howard’s remains primarily focused on exegetical problems of the Biblical text. Chapters 3 and 4 concentrate on the text itself, with chapter 5 laying out practical guidance on how to preach these texts despite their linguistic and cultural difficulties. Chapter 6 remains my favorite section, though, with Howard’s advice sampled through analyses of Daniel 8:1-27 and Joel 2:28-32. Here, Howard’s comfort with the genre and the Hebrew text shines forth, with sermon material that any pastor would benefit from.

Interpreting Apocalyptic Literature is perhaps a bit more academic than the other volumes I have read, particularly in terms of the literary comparisons. This quality might be of less interest to some laymen or pastoral counselors, but I think is necessary to the specific study of Old Testament writings. I recommend Howard’s work to anyone interested in the topic.

A Balm in Textual Studies

9780825443824There is an abundance of textbooks on the New Testament. Concordances, dictionaries, grammars, and their ilk proliferate book shelves of students and teachers across the spectrum of studies. Dr. Charles Lee Irons is not unawares, but with the publication of his A Syntax Guide for Readers of the Greek New Testament has demonstrated a knowledge of the holes that often plague the student laboring under the load of Biblical languages. This guide is not a substitute for hard work, but rather an aid “to provide concise explanations of syntactical, clause-level features that may not be immediately obvious to the beginner” (8). Of course, the out of practice pastor might find it helpful too.

For instance, a young pastor is preaching through Hebrews and turns to his Greek text for exegetical purposes. Everything is cruising along, and then wham! 3:16 stops him as he cannot quite recall what to make with “τἰνες.” Rather than digging through multiple commentaries to sort it out, or revisiting his professor’s self-published grammar book, he pulls out Irons’s book and turns to p. 506. “Ah,” he recalls, “there is an accent issue to be sorted out here.

This is the brilliance, and practicality, of SGRGNT. It serves as an immediate reference for problems that often come up if your Greek is not quite as good as your Hebrew (or perhaps your English, if you’re like me). This handy little volume is small enough to keep out on the desk all the time, and user-friendly enough to make any M.Div. holder wish they had owned it earlier.

I think we can all thank Dr. Irons for his efforts. May they act as a balm in Greek class, when Gilead seems so far away.

Keeping Up Your Greek with the LXX

9780825443428One of the easiest things to do, when the grades are in and classes over, is to let your language skills slip away. Sometimes this is simply an issue of time management, but at other times it is a matter of interest; I don’t keep studying because I do not have a professor to keep it engaging. Fortunately, books come along that do serve that purpose of renewing the interest of the mind with material that is new or appealing. Karen Jobes’s Discovering the Septuagint: A Guided Reader is just such a book.

To Protestants, the LXX often appears to be a curiosity (shedding light on Catholicism in some way) or an experiment in translation. I teach the Septuagint every Spring, and the reactions from students is fairly predictable. “Why is this so strange? I don’t understand these changes here.” And those are all from the English translations. What I have hope to do in the past, but been unable to do thus far, is bridge the gap between my students’ Greek classes and their Classical studies. Jobes’s book is perfect for this, and laid out in a manageable format, which can be used by students, teachers, or laymen alike.

While the book doesn’t get into too much apocryphal material aside from 73 verses from the “Additions to Esther,” the selected texts stand out as great examples of how the Hebrew and Greek inform one another, sometimes with stark differences between them. Because the book is more of a introductory language textbook, there are relatively few critical comments to slow down the chapters. Thus, what you have is a quick-paced study of the Greek Old Testament that can breathe life into dying Greek skills that have sat too long in disuse.

As stated in the front matter of the book: “if we are to better understand the New Testament and the world in which it was produced, then we must acknowledge the role of the Septuagint in how the Bible has come down through history to us,” (p. 12). If for other reason, this is a great starting point for truly digging deep into the LXX.

Craziness & Romance in the Bible

9780825425561I have read three previous entires in the Kregel Exegetical Library, and have come away edified by any of them. Each is written by a scholar of the highest integrity, and deals openly with problematic passages. A Commentary on Judges and Ruth does not disappoint. Dr. Robert Chisholm, a regular Biblical commentator for most folks who have taken a Hebrew class, handles some of the strangest passages in the Old Testament narrative in a clear, effective manner. If you are looking for a book that will help unravel some of the violence and bizarre events of Israel’s early days, then this is a good place to start.

A prime example comes from the section on Jephthah’s foolish vow (Judges 11:29-40). A number of explanations for understanding this passage have been explored over the years (Wikipedia even has a section dedicated to it), but consensus is rare. Chisholm dedicates 17 pages to the issue, and alternates being exposition in the main body of the text, and extensive footnotes about various views. Though Chisholm does not convince me of his own view, that Jephthah does in fact offer a human sacrifice to Yahweh, he is cautious in dismissing opposing perspectives and provides ample space for those views to be considered by the reader.  This kind of writing is typical of the entire work, and made reading it an exercise in humility and conversation.

Of course, the extensive footnoting method used by Chisholm might be daunting to some, particularly the laity. But it is most definitely worth it to sift through those lengthy academic ramblings in order to find a beautiful gem of wisdom that adds to one’s understanding of the Biblical story.

It is also worth noting that Chisholm treats the book of Ruth as part of the story told in Judges, rather than a one shot episode of the coming kingdom through David. Chisholm is careful not to throw arbitrary labels at Ruth, chastising the myriad of scholars who has sought to impose their own perspective on the book, rather than letting it speak for itself. Though his treatment of the book is brief, Chisholm offers a balanced, reverent account of one of the most overlooked books in the Bible.

This has been my favorite of the Kregel Exegetical commentaries thus far, and has definitely whetted my appetite for more.

Books, Covers, and Genesis

On the back of The Grand Canyon: Monument to an Ancient Earth, one the latest books coming out of Kregel publications about the age of the earth, boasts a Paul Copan quote recommendation on that back that goes like this: “Irenic in spirit, scientifically informed, and biblically sound.” Dr. Copan is one of my favorite apologists out there at present, and a genuinely nice guy. So when he states that a book is aimed at peace and the reconciliation of denominational differences, I do not hesitate to pick it up.9780825444210

On the surface, The Grand Canyon looks like a work of great care and consideration. As scientific textbooks go, it is by far the most readable I have encountered in some years, interspersing the scientific lingo with beautiful pictures and engaging diagrams. The eleven authors mentioned on the first page demonstrate a breadth of knowledge that is impressive. They present the case that the Grand Canyon serves as irrefutable proof that the Earth cannot be young, and that Noah’s Flood cannot possibly have created something like the gorge surrounding the Colorado River. The book showcases remarkable lucidity with a topic that is often tedious or difficult to understand. Having read several books on the topic, including Alvin Plantinga’s Where the Conflict Really Lies and Francis Collins’s The Language of God (to name a couple), and find there is a fine line between scientific tedium and understandable theorizing. But the authors work hard to make the subject even enjoyable.

All of that being said, I think to call this book irenic is a bit misleading. While there are authors out there genuinely working to bridge the gap between Christians who disagree (like Kenneth Wheately and Alvin Plantinga), the bulk of this book is dedicated to converting Young Earth Creationists to a different view. Now, I understand that books are frequently written to make an argument. This can be done in a tasteful way, however, and much of the shots taken at YEC proponents through the book detract from what would otherwise be an insightful contribution to the larger discussion. Such a dismissive attitude limits the book’s potential.

While the book is one I recommend, I do so with caution. Coming to this book for a genteel and fair-minded discussion will not go far. But if you are already in, or leaning towards, an Old Earth view which congeals with Christianity, then this book is definitely for you.

Historical Jesus Primer

91Yadw-FeZLIt seems that every year, right around Easter, a host of arguments find traction in some bastion of so-called objective journalism where Jesus is suggested to be misrepresented, or sometimes even non-existent. As the usual attacks are lobbed, it can be easy to feel overwhelmed by what (on the surface) appear to be legitimate concerns. Enter 40 Questions About the Historical Jesus from C. Marvin Pate.

The book is a part of Kregel Academic’s line of apologetic survey works that take the form of 40 questions. I’ve previously reviewed their entry regarding creation, and commented on the benefits of this approach to such discussions. While these books cannot be exhaustive, they serve as excellent introductions to difficult material that is often weighed down with emotional appeals and mistrust on both sides. Pate’s foray into the quest for the historical Jesus is a welcome addition to the larger discussion and would serve as a great starting point for any Christian interested in the topic.

That being said, there are two particular points of, what I hope will be, constructive criticism. The first is a comparative element. In Kregel’s book regarding creation, there was a marked effort to be generous to differing viewpoints because it was a mostly “in house” debate. This book, however, is primarily a discussion between the orthodox and the heterodox, the believing and the non. As such, the tone should be different in some areas, at times calling for sharp rebuke and other times gentle correction. But it would appear to me that Benjamin Merkle, the series editor, would like the tone of each work to be the same. I think this is noble, but an ultimately ill-fated attempt to keep the conversation civil. If I hadn’t read a companion work to make the correlation, then I might not have even noticed, so take that for what it is.

The second issue is minor, but I think important still. The book has a wonderful set of indexes, which give guidance when something like The Gospel of Thomas specially comes up. But what happens when Bart Ehrman gets mentioned? Since so much of this topic is generated from 19th, 20th, and even 21st century scholars, an index dealing with such men and women would be not only appropriate, but perhaps essential for someone who is really trying to dig in to the subject.

These are small quibbles, and should not dissuade anyone from purchasing the book. It is a great resource for Christians of all stripes, regardless of age or denomination. I hope Kregel continues to put out great works like this.

The Right Questions for “The Force Awakens”

This post originally appeared at the Trinitas Christian School blog.

Star-Wars-The-Force-Awakens-still-10Every quarter, our students are invited to participate in our Classic Film Society. We gather, eat popcorn, watch movies, and then spend time discussing the ways these films wrestle with the Gospel, even if they do it inadvertently. This is more than just an excuse to watch good movies, because movies are one of the primary way our culture searches for the Gospel. Directors aren’t necessarily looking to imbed the content of Christianity in their film, but they cannot escape the shape of Christianity.[1] Films made in the past demonstrate this, as do those that continue to come to a theater near you.

And this is one of the beauties of our Classic Film Society: what we do connects with current movies as well. In fact, it’s probably most helpful to understand the word classic like this: “Here is the body of work which sets the standard for all subsequent achievement.”[2] If the box office numbers are any indication, Star Wars: The Force Awakens will set the standard for years to come. So does Episode VII wrestle with the Gospel? I think it does, by dealing with specific elements of the Gospel shape found in so much of our world’s media.

For instance, the universe Star Wars inhabits is a moral one, dealing with good and evil.[3] There is a clear villain (Kylo Ren) and a clear hero (Rey). There is transformation, as Finn becomes less of a selfish character, and even risks his life to save someone else (not once, but twice). And all of this surfaces in the midst of a story that often advocates “balance.” But make no mistake, there is good and there is evil; there is light and there is dark. Even the cinematography embodies this concept, with the light being extinguished at the pivotal moment of choosing the light or the darkness.

These ideas provide excellent conversation starters. For instance, if this morality is driven by feelings, how are viewers to understand the problems that so often arise from characters pursing their feelings? A Jedi must feel the force, but must also avoid attachment. Is it because our feelings are so often wrong (Jer. 17:9)? And if feelings are to be the guide to the Force, as Obi-wan instructs Luke in Episode IV, what happens when a character feels the draw of the dark side? The questions abound, and the answers aren’t always airtight, but these are the kinds of things that Christians should think about when engaging with contemporary film. The Force Awakens should be a segue to a bigger conversation about Truth and Beauty and Goodness. Just like those we have at Classic Film Society.

[1] If you’re interested in reading more about this idea, Gavin Ortlund has a nice introduction here:

[2] This definition comes from J. Budziszewski, a professor of law at UT Austin (

[3] I have explored this before, particularly in relation to the Lord of the Rings movies (

History, Exegesis, & Hebrew

When I think about books of 9780825425592the Bible that automatically engage my imagination and senses, I & II Chronicles does not immediately jump to mind. Eugene H. Merrill’s commentary does not change that, but it does offer a thorough perspective with loads to appreciate. Another addition to the Kregel Exegetical Library, a series I have explored previously, Merrill’s work is expansive.

Merrill reminded me that these books are more than mere history, serving as “a theological or ‘sacred’ history, recounting not only Israel’s past, but in a truncated sense a history of the world since Adam,” (pg. 22). And this is the lens that Merrill proposes to understand the book and its place in the Christian tradition. Merrill deals honestly and forthrightly with issues of chronology and source material, but offers a traditional, orthodox perspective that is edifying.

A highlight of the commentary, for me, was the “Theology” sections at the end of each chapter. After a thorough analysis of the Hebrew for a given portion, Merrill sets aside space to wrestle with the implications of such linguistics. It is these sections that helped the book to be more than a bland exegetical book on a standard historical work. Merrill ties everything together in these sections, making the exegesis practical and pertinent.

Still, the book is not as cumbersome as other commentaries. It’s 640 pages do justice to the topic at hand, and would serve and pastor or student of the Bible well when digging deep into the historical part of the Old Testament. Kregel has produced excellent commentaries in this Exegetical series, and Merrill’s contribution is no exception.