wordandspirit

My quest to work my way through the twelve minor prophets with the help of the Cornerstone Biblical Commentary Volume 10 has reached its end with perhaps the best known and loved of the minor prophets.

Introduction

Patterson briefly defends Jonah against those who charge the author with historical blunders, rejecting the view that the book is an allegory, and accepting the traditional 8th century B.C. dating.

Commentary

Like the commentary on Obadiah, Jonah seems to get proportionally a little more space than some of the others in this volume, meaning that the “notes” section covers exegetical issues in reasonable detail.

Again, as is typical of the series, the “commentary” section moves quickly from explaining the text to linking its teaching in with the rest of the Bible. Obviously, this means some exploration of the parallels between the story of Jonah and that of Jesus. Patterson also makes connections between the calming of the storm and the stories of Paul’s shipwreck in Acts 27 and Jesus calming the storm in Mark 4.

Conclusion

I guess the challenge of writing an introductory level commentary on a book like Jonah is that it is hard to bring out anything that people have not heard before. This commentary on Jonah serves as a decent introductory level guide to the prophet’s story and message, and connects its key themes to other parts of Scripture.

Matt Hosier’s post on fatness stirred up some memories of a classic old song we used to sing in my youth growing up in restorationist circles, based on Isa 55:2 in the King James Version. My favourite line went "and your soul shall delight itself in fatness, in fatness, in fatness" – a great Biblical justification for a second helping of cake. Along similar lines, I always felt that the song based on the prayer of Jabez "O that you would bless me, and enlarge my borders" sounded like a request for a bigger waistline.

It made me ponder how Scripture saturated many of the songs we used to sing in those days were, especially rich in Old Testament references, which have virtually been expunged from modern worship songs (with the exception of the "safe" bits of Psalms). I think this is due in part to the seeker sensitive movement and in part to the lack of systematic coverage of the entire Bible in the church’s program of teaching and preaching.

For instance, we would often sing of Zion: "Awake, awake, O Zion and clothe yourself with strength" (Isa 52:1), "Sing and rejoice O daughter of Zion, for lo I come" (Zech 2:10) or "O Zion, O Zion, that bringest good tidings, get thee up into the high mountain" (Isa 40:9).

Other songs picked up even more obscure Old Testament references: "I hear the sound of rustling in the leaves of the trees" (2 Sam 5:24), "the trees of the fields shall clap their hands" (Isa 55:12), "Pierce my ear O Lord my God" (Deut 15:17), "Within the veil, I now would come" (Lev 16), "Lord our God, he runs in the heavens, he rides on the clouds" (Ps 104:3), "Lord give me also springs of water" (Josh 15:19), and even "I will not be like those of Ephraim, who carrying bows, turned away when the heat of the battle came" (Ps 78:9).

I’ll just mention a couple of other favourites. One song contained the line "I will extol your love more than wine" (Song 1:4), which always struck me as somewhat odd in a strictly teetotal church. Damning with faint praise anyone?

There was less squeamishness in those days about the more abrasive portions of Scripture. We would sing about "the horse and the rider he has thrown into the sea" (Ex 15:21) and "God’s enemies shall be crushed beneath our feet" (Rom 16:20).

For years I sang about the "guard of my salvation", before realising that this was just Ern Baxter’s way of pronouncing "God of my salvation" in his broad American accent.

So, what classic OT allusions do you miss? And who’s going to redress the balance? Let’s have some new songs about the wine of Lebanon, the balm of Gilead and the jawbone of a donkey. Who will be the first modern songwriter to mention Melchizedek or Canaan? Sadly, my own contribution based on the song of Deborah, has yet to gain widespread acceptance.

I am aware that my blogging this year has been rather sparse, mostly consisting of book reviews. This is because I have been busy preparing various talks, which always takes priority over blogging. However, a number of them are now available to listen to online, so I am planning to post links the here.

The sermon is on the theme of growing up into maturity in Christ, and is based on various verses from Colossians, which I have been studying my way through this year (some commentary reviews to follow in a month or two). I preached it at my church’s “Abide” evening, which is aimed at students and twenties.

You can download and listen to it here.

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My preaching notes can be viewed here.

25 pages are devoted to the single chapter book of Obadiah in the Cornerstone Biblical Commentary Volume 10. I have always viewed Obadiah as one of the more difficult books to get anything out of, and so I was looking forward to what is the first commentary I have read on it.

Introduction

We know little for certain of Obadiah’s identity, and Patterson does not state clearly what date he supposes, putting forth cases for both the sixth and ninth centuries BC. The basic theme of the book is the judgment of Edom.

Commentary

Perhaps due to the brevity of the book, this commentary is more detailed than others in the volume, who normally devote around three or four pages to a chapter as compared to almost 20 here. This means that the “notes” section is unusually thorough, allowing various exegetical issues to be discussed for each verse.

Patterson draws out various moral lessons for believers from the various sins of Edom that Obadiah draws attention to. Particularly the sin of pride is highlighted as a danger for Christians. The section cataloguing the sins of Edom against God’s people (Ob 1:10-14) gives rise to an extended discussion of when these events might have been dated.

Patterson shows how Jesus took up Obadiah’s metaphor of the “cup” of judgment (Ob 1:16; John 18:11). He explains how the prophecies of the defeat of Edom have come to pass already in history, but that often future events are “telescoped” together – every judgment is in one sense a “day of the Lord”. These prophecies find their ultimate fulfilment in the return of Jesus.

Conclusion

Overall this is a helpful guide to Obadiah’s message of judgment, although it is a little puzzling that after complaining that there wasn’t enough space to cover Amos as thoroughly as I would have liked, Obadiah gets covered in much greater detail.

Here’s my review of Andrew Hill’s commentary on Amos from Volume 10 of the Cornerstone Biblical Commentary. For those of you who are getting fed up of these, there are now just two more minor prophets to go before I move on to studying some longer books of the Bible!

Introduction

Hill dates Amos’ prophecy to 760-750 BC during the reigns of Uzziah and Jereboam II. Although it was a time of relative prosperity for both kingdoms (Judah & Israel), Amos saw through the facade. Although much of Amos’ message is devoted to pronouncements of judgment, he does include a call to repentance and covenant obedience.

Commentary

The commentary follows the usual pattern I have described before, with “notes” filling in historical and exegetical issues while “commentary” seeks to explain the passage in question and tie it in with biblical teaching. Hill’s approach is slightly different from Patterson, in that he will often pick a single topic to home in on in the commentary section. This did mean that some questions I had were left unanswered. For example I wanted some comments on Amos 2:11-12; 6:10; 8:11-12.

Hill often focuses on the theology of each passage – what it teaches about the nature of God – his justice, sovereignty and universal rule. He shows how Amos eventually comes to terms with the inevitability of God’s judgment because of the covenant breaking through social injustice and religious hypocrisy. He interprets the restoration of David’s dynasty (Amos 9:11-15) in terms of Jesus and the worldwide spread of the gospel based on the teaching of Acts.

Overall, another helpful introduction to a minor prophet, but didn’t always manage to scratch where I was itching.

Creation and evolution are not subjects I often read books on. Oftentimes it seems to me that both sides come to the argument with irreconcilable presuppositions and therefore end up talking past each other. However, since I read Francis Collins’ "The Language of God", which puts forth a case for theistic evolution (or "biologos" as he prefers to term it), I have been on the lookout for an appropriate book presenting the "other side" of the argument (see Prov 18:17). So this present volume piqued my interest, particularly since it brings a British perspective to what is often thought of as a particularly American controversy.

The book is made up of a collection of essays, many of which seek to respond to the arguments set forth by Denis Alexander, author of "Creation or Evolution: Do we have to choose". Interestingly the debate does not revolve around Genesis 1, with the familiar discussions of whether a "day" is 24 hours or a long period of time. Rather, the focus is on the historicity of Adam and Eve. Several contributors seek to demonstrate that the Bible not only presents them as historical characters, but relies on it to develop crucial doctrine.

And this is probably the major achievement of the book. It demonstrates that a denial of the historicity of Adam and Eve (or at least a denial that they are the ancestors of all human beings) results in some grave theological difficulties further along the line. These include making a nonsense of much of Paul’s teaching about Adam, and coming dangerously close to Gnosticism and Deism.

It is not until towards the end of the book that some scientifically focused essays are presented. This is no accident. For most (if not all) of the contributors, the bottom line is what the Bible teaches. They reject the notion that science should be given primacy over and above God’s written revelation. However, the essays on science seek to demonstrate several ways in which the scientific evidence bears more than one possible interpretation, and is not nearly so conclusive as is often suggested.

A couple of the scientific essays went a little over my head, as they dealt with some fairly complex biology. One key idea is that what was once thought of as "junk" in DNA, looks increasingly like it may actually be functional. In another essay, the statistical improbability of an amino acid forming in a primeval soup was well explained.

If I were to criticise this book, it would be along the lines that it would appear that not all the essays were originally written to be part of this book and hence there is a bit of overlap in arguments. Also the tone is forthright, and occasionally strident, meaning that it is likely to provoke a strong response from the opposite side of the argument.

Of course, to believe in creationism is to accept being branded a fool. R. T. Kendall’s essay offers the suggestion that this is true of some biblical doctrine or other in every age. In conclusion then, there is much food for thought here, and it should caution us against enthusiastically rushing to embrace evolution just because we fear looking stupid. I do have to agree with them that theistic evolution often ends up requiring super-human feats of hermeneutical gymnastics if it is to stand any chance of harmonising with the rest of Scripture.

The Word of God is unchanging, but scientific consensus slowly (and sometimes dramatically) shifts over time. I think that we should not be afraid to ask sceptical questions of evolution – there are still several very large leaps of faith required for those who hold to this theory.

Undoubtedly this book is not the final word on the subject, but it does make me wonder whether a simple faith in the historicity of Adam and Eve and their fall may end up turning out not to be so dumb after all.

I’ve finished the commentary on Joel from the Cornerstone Biblical Commentary by Richard Patterson, who is also the author of the commentary on Joel in the Expositor’s Bible Commentary series.

Introduction

The primary theme of Joel is the day of the Lord, with a secondary theme of repentance. Patterson tentatively leans towards a pre-exilic date.

Commentary

God’s people had become obsessed with the pursuit of pleasure, and times of ease had resulted in spiritual and moral lethargy. Their spiritual service had degenerated into meaningless theology. Into this context, Joel urged people to follow his example in fasting and pleading with God. Patterson understands Joel 1 as a literal locust invasion which Joel takes as a harbinger of the day of the Lord.

As with other commentaries in the series, the teaching of Joel is connected to the rest of the Bible, and Patterson has a strong emphasis on the importance of a consistent personal prayer life, and stresses the need for regular confession of sin.

On the prophecy of the outpoured Spirit (Joel 2:28-32), Patterson sees Joel’s prophecy as being fulfilled in four stages – Pentecost, the Preset Age, the End of the Age and the Second Advent. He focuses on explaining the prophetic significance of the three major feasts Passover, Pentecost and Shelters.

On Joel 3:1-8 he lists some of the historical defeats that the nations warned of judgement suffered. He also, as in his Hosea commentary, draws out some end times implications without managing to fully nail his colours to the mast. He hints at a belief in an end times battle near Jerusalem, and talks about “Zion theology” which is “integral to NT eschatology”. Probably the limited space available and the desire of the editors not to favour one end times view above the others explains the lack of clarity.

It’s time for another in my series of commentary reviews from Volume 10 of the Cornerstone Biblical Commentary series, this time Hosea.

Introduction

Hosea was sent with a message of God’s undying love for his people, as well as a declaration of his unwavering standards. He portrays Israel as an unfaithful wife, as a harlot. They were covenant breakers, and their only hope lay in God’s redeeming love. Patterson also uses the introduction to explain some of the textual difficulties with the book of Hosea – there are many places where the correct translation is uncertain.

Commentary

For an overview of the format of this series, see my review of the volume on Malachi. I’ll just pick out a few points of interest. Patterson favours the view that Hosea married a woman with promiscuous tendencies – i.e. her adultery came later. Many of Patterson’s commentary sections are very New Testament focused – he is keen to show connections to the gospel and the Christian life.

Patterson shows how Israel’s infectious flirtation with Baal had spread everywhere, and though he must judge their waywardness, his love never fails. In one interesting hint about his end times theology, Patterson interprets the nation of Israel as still living in the “many days” of Hos 3:3-5 – they are back in their land, but without king, temple or sacrificial system. However, he is also quick to mention that the New Testament identifies Jesus as the promised heir to the throne.

His comments on Hos 6:1-3 are helpful in explaining the biblical significance of the “third day”. The subject of the end times again comes up in Hos 10:8, where Patterson ties it in with the teaching of Revelation on an end times tribulation.

Overall, this is another good introductory level commentary. It strikes a nice balance between illuminating the meaning of the text, and suggesting theological and practical applications.