Threads from Henry's Web

Category: Bible Commentary

  • Biblioblog #9 This Month

    Thanks to Jeremy for all the hard work in producing the Biblioblog Top 50 this month.  Even though I lost ground in my 30 day Alexa ranking, it was still good enough for #9.

    By the way Joel, writing a script is also work.  Few seconds?  It is to laugh!

  • Quote of the Day – on Genesis 15:6

    … In the Tanakh, faith does not mean believing in spite of the evidence.  It means trusting profoundly in a person, in this case the personal God who has reiterated His promise.

    (from The Jewish Study Bible: featuring The Jewish Publication Society TANAKH Translation, page 35.)

    I think that’s an excellent statement of what faith is and is not, and might also tie the usage of faith between James 2:23 and Galatians 2:15ff as it relates to Paul’s use of Genesis 15:6 starting in Galatians 3:15.

  • Notes on Leviticus Commentaries

    A few weeks ago I compared two commentaries on Leviticus.  One of these was Samuel E. Balentine’s volume in the Interpretation commentary series.  In that review I noted that I was only half-way through my read of Balentine, but thought I could still make some valid comments.

    I have now finished my read, and I still stand by what I wrote earlier.  This is a very strong theological commentary with a very useful emphasis on liturgy.  While I have learned more nuts and bolts elsewhere, I got some of the best ideas on how one might teach and apply Leviticus by reading Balentine.  This is, of course, the intention of the interpretation series, so it’s nice to know that they do it well in this case.

    I have read through several commentaries on Leviticus over the last few years, and they vary greatly in purpose and approach.  I thought I’d include some very brief comparison notes.

    My all-time favorite commentary on Leviticus is Jacob Milgrom’s three volume commentary in the Anchor Bible series (my review).  While it’s my favorite, it has a number of drawbacks for the average preacher or for a lay person.  It makes extensive use of both Biblical languages and other ancient near eastern materials, and one may be quite confused if one doesn’t already have some understanding.  The material is translated, however, which alleviates the problem a bit.

    The sheer volume of material, which is very attractive, also makes it a bit difficult to use for any sort of quick reference.  You really have to dig in to get the benefit.  When I studied, for example, I would read the chapter first in Hebrew, then go through the commentary text, after which I would read the Hebrew text again checking my notes.  This is not a sign of great diligence on my part; Milgrom does enough work with word definitions to make one feel that one didn’t really get it on first read!  Nonetheless, the experience is very rewarding.

    The commentary to which I compared the Interpretation volume earlier is David W. Baker’s portion of the Cornerstone Biblical Commentary Leviticus, Numbers, Deuteronomy.  I’m now about half-way through Numbers in this volume, and the quality remains quite even despite different authors.  It may seem a bit unfair to compare one book out of a volume that covers three books to a single volume commentary, but I think the Cornerstone volume comes out rather well considering its purpose.

    I think Christians may not pay enough attention to Baruch Levine’s commentary on Leviticus in the JPS Commentary on the Torah series. Actually, I am really referring to this entire series, which provides substantial information on how the text is read in Judaism (admittedly not from an Orthodox perspective), but does so clearly and simply.  I enjoyed the entire set.

    If you can still lay hold of it, which you probably can in a decent university library, there’s always Martin Noth’s commentary in the Old Testament Library series.  It may, however, be one to avoid.  Doubtless Noth was a great scholar, and I enjoyed his commentary thoroughly, but if you’re looking for material to preach or teach from to a lay audience, it’s not going to be nearly as much help.  Noth is quite thoroughly occupied with critical issues and much less so with theology and application.

    On my immediate future reading list is Gordon J. Wenham’s Leviticus (New International Commentary on the Old Testament). I’ll have to wait for it to arrive via inter-library loan. I’ll post on it after I’ve had a chance to read it.

  • Fallibility, Inerrancy, and Mystery

    I think Mark at Pseudo-Polymath is absolutely correct in his excellent post Of Scripture and Tradition.

    When I first decided that inerrancy didn’t work, it was because I found errors as they would be defined by the people that first taught me to regard the Bible as inerrant.  At the same time I remained convinced of Biblical inspiration.  Over time this has evolved in my mind to the position that inerrancy causes us to ask the wrong questions of scripture, something I still believe, despite the efforts of many to frame inerrancy so that it does not have that effect.  My problem is that once one has so framed inerrancy, it appears meaningless to me.

    It seems to me that we try to judge the Bible as a book amongst books, and that we err in doing so whether our judgment is favorable or not.  As scripture, the Bible is a unique phenomenon.  There is no standard by which we could judge it.  There is no category “books inspired by God” which as a set of criteria (presumably also divinely inspired) against which we can judge the Bible.

    I like Mark’s statement “The mystery is the experience …”  That is a very good descriptive phrase.

    Now I don’t think there is any problem evaluating the Bible’s impact on some area of study, for example, its value to historical study, and so forth.  But its value to historical study is not the same thing as its value as God’s message.

  • Introduction to Numbers – Cornerstone Biblical Commentary

    I’m trying to return to my pattern of posting short notes from my morning reading.  My schedule has been disrupted recently to the extent that my “morning” reading sometimes has taken place in the evening.  But today I moved from Leviticus to Numbers in Leviticus, Numbers, Deuteronomy (Cornerstone Biblical Commentary), and I read the introduction.

    I have my standard complaint about most commentaries on books in which there are substantial critical issues, which certainly includes any book in the Pentateuch, which is that whatever the author’s approach, the introduction and notes rarely take the time to get to the nuts and bolts.  I have to assume that this is audience driven.  Not that many people will take the time to hear the arguments of why an author accepts or rejects sources; they just want to hear the view proclaimed in a scholarly tone.

    As a result, many non-specialists who nonetheless do considerable reading on biblical topics simply assume that whatever their community and church culture accepts is pretty much established.  This applies, in my experience, to both conservatives and liberals.  Any of these scholars could address these issues, I’m sure, but they don’t do it all that often.  This even reflects my experience in undergraduate Bible classes in which, for example, I learned what the two and four source hypotheses were for the gospels, but didn’t learn just how one would go about demonstrating the validity of those views.

    Thus Dale Brueggemann dismisses JEDP in the course of two paragraphs (admittedly substantial ones), while establishing a relatively moderate position that claims substantial rooting in historical sources and even eyewitness accounts, but allows for added material and redactional effort.  I can’t really call this a criticism of his work, however, because those two paragraphs are better done, in my opinion, than the average for such material in a commentary not addressed primarily to experts.

    He goes on with an excellent introduction to the structure of the book, literary style, and major themes, and provides a welcome presentation of the large numbers in the book, which covers a wide variety of arguments and solutions, occupying six pages overall.  It’s interesting to see the difference in the amount of space dedicated to this issue as opposed to source and redaction criticism, but again I would say this is audience driven.  In my experience people want a yes/no answer on Pentateuchal sources.  They want to hear more about those big numbers.

    While I like the discussion, I would object to one part of the solution.  On page 226, Brueggemann states:

    … Any solution shold work for the high numbers elsewhere in the Bible, especially analogous numbers (e.g. military counts), …

    The problem I have with this is that it is quite possible that words like ‘elep might be used differently at different periods in Israel’s history.  I think it would be foolish to assume that the language remained the same over the several hundred years between this census (if one assumes it derives from a source near the time of the exodus itself, as Brueggemann seems to do) and the census in the time of David, or various military reports during the divided kingdom.  I am nowhere near clear enough on this to assert that the solution must be different; I simply don’t see sufficient reason to require that the same solution fit all.

    I’m being fairly nitpicky here, as I enjoy interacting with commentaries as I read, but despite my picky comments, I regard this as an excellent introduction to Numbers, especially for the pastor or teacher at the popular level.  You’ll get the material that your congregation or class members are most likely to be looking for.

  • Leviticus – Two Commentaries Compared

    The first is by David W. Baker, one of three in Leviticus, Numbers, Deuteronomy (Cornerstone Biblical Commentary), which is based on the NLT text.  The second is Samuel E. Balentine, Leviticus (Interpretation, a Bible Commentary for Teaching and Preaching).

    Yes, I have been reading both of these commentaries simultaneously, though in different portions of Leviticus. At the moment, I’ve completed David Baker’s commentary and am about to go on into Numbers by Dale A. Brueggemann in the same volume. I’m about half-way through Balentine’s commentary, but I think I have seen enough to make this comparison useful.

    Briefly, most of the comments I will make on the two commentaries are implied in the purpose of each series. There are really no surprises. First, let’s look at the total amount of commentary each provides. The portion of the Cornerstone volume on Leviticus is 208 pages excluding front and back matter. The Interpretation volume has 213 pages, but each page has about 25% less text. The total is changed, however, by the fact that the Interpretation volume does not include the Biblical text, whereas the Cornerstone volume does (NLT).

    It is rare that I read two books together that both exceed my expectations, but these did. Having started with Milgrom’s three volume commentary a few years back, I have been continually looking for commentaries that will help me express some of the things I found in this much neglected book of the Bible. While I still regard that study of Leviticus as a high point in my personal study of the Bible, I found that both of these commentaries helped me with thinking of ways to express what I have both learned and felt.

    It is not surprising, considering the breadth and high quality of Milgrom’s work, that both commentaries cite his views extensively and favorably, frequently choosing Milgrom’s interpretation in controversial cases.

    The critical difference between the two commentaries is one of focus.  I would say that if you want to get pointers toward specific doctrinal issues or ethical positions, Baker’s is more likely to satisfy you. If you’re more interested in theological themes and the broader sweep, then choose Balentine.  Both cover the basics and both are, not surprisingly, well referenced.

    One might even say that Balentine tends to get a bit more poetry out of Leviticus than does Baker, while Baker gets more prose.  If I were preparing a sermon, I think Balentine would get me to material I could use more quickly.  I would also note that you’ll probably be happier with Balentine if you are more concerned with liturgy.  Baker tends to learn non-liturgical things from the liturgy; Balentine tends to learn about liturgy and ritual.  Neither of them completely neglects other topics.  I’m speaking hear of emphasis, not exclusivity.

    That is one of the joys of using these two commentaries.  I can generally recommend them for a range of uses.  The only caveat would be that neither deals extensively with issues of source and redaction criticism that often take up space in a commentary on the Pentateuch.  If you want to study those areas, you’ll have to look elsewhere.  They are mentioned, but not dealt with extensively.

    I’m very glad to have read both of these commentaries.  For me their primary contribution was in application and in communication, but they would provide an excellent grounding for someone who was just beginning a study of the book of Leviticus.

  • Jubilee and Care for the Poor

    I was struck by a comment made by David W. Baker in his commentary on Leviticus (Leviticus, Numbers, Deuteronomy [Cornerstone Biblical Commentary]), p. 194-195:

    … Protection of life and dignity through a shared distribution of wealth was also known and practiced in the early church at Jerusalem (Acts 2:44-45), though not in relation to any actual Year of Jubilee.  This might sound radical and unheard of in much of today’s church, but its implementation in Acts seems to have been a catalyst for many becoming members of the church every day.  Could there be a causal link between the two, which the church today should take into consideration?  The church needs to give greater thought to its economic responsibilities in addition to, and as part of, its theological ones.

    Now for those who may think this is from a liberal commentary, it’s not; it’s from a solidly evangelical one.  The redistribution to which he refers is the return of land and the freeing of slaves at the Jubilee. Those who have done poorly during the preceding 49 years are suddenly blessed by a substantial redistribution of wealth in the form of land or even of their personal freedom.

    There are a number of principles that can be illustrated through Leviticus 25.  There is the basic idea of caring for those less fortunate, the particular command against enslaving one’s own people (though the extension to not enslaving anyone had to wait for a later time), and also the idea that such support was not a constant and unconditional thing.

    I suspect most of us have observed how people respond differently to certain sermons or passages of scripture.  When a pastor preaches on giving, for example, often people in the congregation who are already inclined to give feel the need to push themselves to do more, while others who give less on a regular basis are good at finding the loopholes.

    It’s difficult sometimes to find just how a scripture applies to me and not to all the other people I’d like it to apply for.  That underlines the importance of prayerful study of scripture.  Prayerful study does not merely involved praying before you study.  It is also the prayerful attitude, i.e. the attitude of listening to and depending on God throughout.

    Now look at how the early church implemented very similar principles, but in a much different way.  In their smaller community, which was not the equivalent of the nation, unlike that envisioned in Leviticus 25, they managed to keep everyone properly cared for by holding all things in common.  Latter, as discussed in 2 Corinthians 9 & 10 Paul implemented similar principles through taking a special collection.

    Our tendency is to read a passage like the description of the Jubilee, and if we’re inclined to support (or at least talk about supporting) the poor, we’ll emphasize that aspect.  One of my college professors constantly talked about the Jubilee in direct opposition to public welfare, even though wealthy Israelites would have been forced to give up wealth to others in a massive redistribution, because he noted that in the ordinary course of affairs people were expected to work.  That was his inclination, and that was what he heard in the text.

    Another professor whose inclination was toward communism found his warrant in Acts 2:44-45, and never seemed to notice that the early church was not a government, but rather a voluntary association, and indeed an association to which one really had to want to belong, nor did he notice the short duration of this particular practice.  Yet another person could hardly bring himself to fully describe the situation of Acts 2:44-45, because he was so anxious to point out how limited the circumstances were and how short the time!

    I think this passage should give pause for both Christian capitalists and Christian socialists.  I am fairly strongly inclined to the capitalist myself, but as a Christian I believe I should be deeply concerned about and positively active concerning those who are left out.  At the same time, I do have biblical warrant for good and careful stewardship.  Jubilee does not mean that I have to give without consideration or that redistribution is always a great idea.  It also does not give comfort to those who say “Never!”

    The particular way in which I implement God’s commands is left up to me and to the community of which I am a part, with the aid of examples of how God had these principles implemented over time.

    One further thought occurred to me here.  Frequently we read statements about caring for the orphan and the widow that are found frequently in the prophets and we use these in support of whatever program is on the front burner today.  Perhaps we should look a bit at the foundation document here in Leviticus to discover just what caring for the poor might have meant to those prophets.  I don’t mean that there cannot be tension between prophetic and priestly statements, but at the same time, my view of the world is doubtless more unlike that of Hosea or Jeremiah than either of their views was from their priestly contemporaries.

  • Quote of the Day – Balentine on Ritual in Leviticus

    From Samuel E Balentine, commenting on the tamid in Leviticus 6:13 and elsewhere in Leviticus (Interpretation, a Bible Commentary for Teaching and Preaching), p 65:

    … All religious rituals are more than practical or even symbolic acts, as important as these may be.  At their core, rituals are a form of liturgical exegesis that engages both mind and body in the drama of theology. [emphasis in original]

    Of course, many of our Christian rituals lack drama, are not based on exegesis of anything in particular, and mostly engage our backsides with the pew.

    I recall communion at one Methodist church I visited.  The pastor was clearly excited about what he was doing and saying.  He’d filled in those places in the Hymnal where it calls for words appropriate to the occasion.  One felt engaged in the ritual of breaking the bread.  Even more importantly, he clearly saw the ritual as leading to action outside of itself, and used it to focus the message.

    I wish more rituals were like that.

    (Before someone thinks I’m criticizing my home church, my pastors at First UMC Pensacola are doing an excellent job of engaging people in the liturgy, especially at the ICON service.  It is a struggle, however, to disengage people from the pews and engage them elsewhere.)

  • New Perspective on Paul and the Book of Hebrews

    Nijay Gupta has a short interview with Gordon Fee regarding his new commentary on Galatians (HT).  Since I have an extremely high regard for Gordon Fee’s work in general, and for his commentary on 1 Corinthians (which I cite frequently) in particular, I’m certainly planning to get my hands on a copy of his work on Galatians.

    As a completely undeveloped, unresearched, and unreconsidered thought, I wonder if anyone has written anything related to the relationship of the New Perspective on Paul to the theology and potentially even the authorship of Hebrews.  I personally find the language differences fairly compelling on the authorship of Hebrews, and have always found the argument based on theology less than compelling, but it sounds to me like the reading of Galatians based on the New Perspective is closer to the theology of Hebrews than a more traditional reading of Paul.  Specifically, in Hebrews, Jesus Christ becomes the fundamental law or the core of the Christian’s belief and action rather than the Torah.

    Now please bear with me.  I could decide in five minutes that the paragraph above is way off track, though more likely I’ll take longer than that to think about it.  But it seems that even if this did not bring one to believe Paul himself wrote the book, it might strengthen claims a Pauline genetic connection with the book and thus more strongly favor an author who sat under Paul’s teaching, as is already suggested.

    In any case, I’d be interested in any research along these lines, especially available on the internet, but also in any recent/forthcoming commentaries.  It’s about time for me to run through Hebrews again with a good commentary!

  • Looking the Part – on Worldprayr

    No, that’s not a misspelling. @worldprayr is an international prayer organization started on Twitter. Since many of us have been following this organization for some time on Twitter, we’re used to calling it by it’s twitter ID. I wrote a post for the World Prayer Blog which was published today. It is titled Looking the Part and draws heavily from the first 12 verses of 2 Corinthians 4.

    I didn’t mention it there, but I want to do so here–I have been really enjoying Frank J. Matera’s New Testament Library commentary on 2 Corinthians. I’ve been reading through that book rather slowly, and spending a good deal of time with the text of Corinthians. Matera does an exceptional job of both covering the critical issues quickly and providing theological reflection that is relevant to living, teaching, and preaching the message.

    Enjoy, and please comment there.