D. Clint Burnett, Paul and Imperial Divine Honors: Christ, Caesar, and the Gospel

Burnett, D. Clint. Paul and Imperial Divine Honors: Christ, Caesar, and the Gospel. Grand Rapids, Mich.: Eerdmans, 2024. xxvii+332 pp. Hb; $49.99.  Link to Eerdmans

In his Studying the New Testament through Inscriptions (Hendrickson Academic, 2020, reviewed here), Burnett hoped that “one day more New Testament students who use inscriptions in their interpretation of his documents and the historical reconstructions of early Christianity” (p. 165). Paul and Imperial Divine Honors is his first step toward reaching that goal.

Divine Honors

Burnett describes an inscription from Gythium (modern Gytheio) in his nineteen-page introduction to the book. The inscription is the sacred law of Gythium and includes the fullest known portrait of an imperial festival ever discovered. This was an eight-day festival honoring five Julio-Claudians (Augustus, Tiberius, Augustus’s wife Livia, and two of Tiberius’s sons). The festival also honored a Roman general and two local benefactors. The festival included sacred process sessions and sacrifices on each day devoted to the various dedicatees. This is a grant of divine honors to certain Roman rulers by an individual city. Although this illustrates what an imperial festival may have looked like, Burnett is clear: this inscription does not describe every imperial festival, nor can it be used to describe the granting of imperial honors in every Roman city.

Burnett must define what he means by “divine honors” clearly. He avoids using the phrase “imperial cult” because it implies that there was some centralized form of worship. Instead, he focuses his attention on individual local grants of divine honors. To define these divine honors, he proposes studying the material culture in Philippi, Thessalonica, and Corinth to demonstrate how each city gave divine honors differently. In doing so, Burnett demonstrates that there is no evidence that terms like kurios and soter were used as imperial titles, nor was euangelion in these inscriptions when Paul wrote his letters. But this does not mean Burnett is “an apologist in favor of imperial divine honors” (238). He wants to reconstruct early Christianity as accurately as possible. The divine honors granted by these cities are still arrogant and blasphemous, but it goes beyond the evidence to include kurios and soter among those honors.

This challenges the assumption among many New Testament scholars that when Paul uses language like kurios and soter he does so subversively, using “anti-imperial rhetoric.” Scholars as early as Deissmann (and more recently, N. T. Wright) assume all Divine imperial honors are the same. If a divine honor (such as kurios in Pergamum, referring to Trajan, for example) is found elsewhere, it is often assumed to apply in other Roman cities, such as Philippi or Corinth. In his commentary on Romans and Paul and the Faithfulness of God, Wright states that kurios and euangelion echo imperial rhetoric. Wright suggests, “Caesar is guilty of giving himself divine.” Burnette points out that the earliest evidence for this comes from A.D. 67 in Greece, after Paul’s death. Aside from Caligula, there was no Julio-Claudian demand for divine honors, and several specifically declined those honors when offered while they were still alive. This includes Nero, who did not want to divine honors while he lived. Burnett concludes, “Most Julio-Claudians tried to curb such honors for themselves from communities under their dominion while they were still alive” (233). Therefore, Cesar was never guilty of giving himself divine honors. With respect to the title kurios as a divine honor, Burnett concludes “There is no evidence that the city [of Thessalonica] hailed any Julio-Claudian, dead or alive, by that epithet, even though Thessalonica called Julius Caesar, Augustus, and Claudius gods after their deaths, and Livia a goddess during her lifetime” (147).

Burnett aims to create a localized, contextual profile of divine honors, using inscriptions, coins, archaeology, and literary sources when available. Each chapter briefly sketches how New Testament scholars describe imperial honors in their commentaries. For example, Karl Donfried considers inscriptions and other evidence to argue that some terms Paul uses have a political connotation. This includes words like basileia (βασιλεία, kingdom; 2:12), parousia (παρουσία, coming, 4:15), and apantēsis (ἀπάντησις , meeting; 4:17). Burnett is used that this generalizing approach to divine honors is inadequate and problematic. Evidence from first-century Thessalonica does not support the idea that parousia and apantēsis are technical terms for a royal imperial visit (109).

For Philippi, Thessalonica, and Corinth, Burnett catalogs the divine honors granted by the local government for each of the Julio-Claudians. This includes inscriptions, coins, and archaeology (usually statues portraying the emperor as a god). Each chapter includes a list of imperial cult officials known from inscriptions and the location of the imperial divine honors (when known). Following this data, he suggests how the imperial divine honors surveyed in the chapter shed light on Paul’s letter to that city. Terms like kurios, parousia, and apantēsis were not used in imperial honors, and euangelion was not a technical imperial term. Nevertheless, he suggests that a study of divine honors indicates that Christians were mistreated by their non-Christian counterparts for more complex reasons than a “Christ-versus-Caesar paradigm (148). 1 Thessalonians 1:6-9 states that Christians faced “much affliction” because they have turned away from idols and were eagerly awaiting the return of the Lord.

Burnett knows that these conclusions differ from those of other Pauline interpreters who see Paul using subversive, anti-imperial rhetoric in Romans 13. However, this does not mean Paul was pro-empire. How could Paul, who clearly abhors any sort of idolatry, ask Christians in Rome to submit to those who celebrate imperial divine honors? For Burnett, the answer lies in Paul’s apocalyptic theology (236). This Jewish perspective is most clearly presented in Daniel. In Daniel 6, for example, the emperor demands a divine honor: to receive prayer from the entire Empire. Daniel refuses, and he faces execution in the lion’s den. Burnett makes a startling observation: “Nowhere in the story does Daniel accuse Darius of blasphemy because he desired divine honors for himself” (237).  Daniel was able to maintain his devotion to the god of Israel, all the while serving an empire that demanded divine honors for itself. How is this possible? For Paul, the Empire is under the cosmic power of sin. Like Daniel, Paul considers the rulers of this age to have already been defeated. Although Burnett does not mention 3 Maccabees or 4 Maccabees, these apocryphal books also illustrate similar attitudes toward blasphemous rulers.

The book includes a fifty-four-page appendix of inscriptions mentioned in the book, including the Greek and Latin transcriptions and English translations. Burnett provides provenance and date with the source in the inscription collections. This is extremely helpful for scholars looking to read the evidence directly. The book is richly illustrated with black-and-white photographs of coins, inscriptions, and other archaeological evidence.

Conclusion. Burnett certainly achieves his goal of providing a database of inscriptions for three Greek cities that are important for interpreting Paul’s letters to Philippi, Thessalonians, and Corinth. His challenge to popular writing on Paul’s relationship with the Roman Empire should convince most to abandon generalizing comments about imperial divine honors or the imperial cult. This correction is helpful. However, he has limited his study to Julio-Claudians from the years that Paul wrote. His conclusions may look different for later divine honors in another location, such as Asia Minor, rather than Greece. However, his point is clear: evidence from the late century Ephesus or Pergamum should not be used to interpret Philippians, Thessalonians, or Corinthians.

Burnett blogs on inscriptions and the New Testament. Follow @DClintBurnett1.

NB: Thanks to Eerdmans for kindly providing me with a review copy of this book. This did not influence my thoughts regarding the work.

Logos Free Book for April 2024 – John Stott, God’s Word for Today’s World (Langham, 2015)

Free Book Logos

in the second half of April 2024, the Logos’ Free Book of the Month is John Stott, God’s Word for Today’s World (Langham, 2015).  From the Blurb: “Nothing is more important than hearing, understanding, and obeying God’s Word. Our lives and local churches depend on this for their life, health and growth. John Stott is well known worldwide for his commitment to the Bible, both in his preaching and his living. In this persuasive book, Stott concisely demonstrates the power, authority, and relevance of the Bible for every Christian—in every culture and generation. • What is the purpose of God’s Word?” 

Who doesn’t want a free John Stott book? There are a few additional books on sale from Langham Press:

  • Federico G. Villanueva, It’s OK to Be Not OK: Preaching the Lament Psalms, $1.99
  • Pavel Hanes, The Theology of the Hebrew Bible: An Introduction, $2.99
  • John Tran, Authentic Forgiveness: A Biblical Approach (Global Perspectives Series), $3.99
  • Scott D. MacDonald, Demonology for the Global Church: A Biblical Approach in a Multicultural Age, $4.99
  • Federico Villanueva, Psalms 1–72: A Pastoral and Contextual Commentary (Asia Bible Commentary), $5.99
  • Ming Gao, Heaven and Earth in Luke-Acts, $7.99
  • Munther Isaac, From Land to Lands, from Eden to the Renewed Earth: A Christ-Centered Biblical Theology of the Promised Land, $9.99

One of my favorite publishers to visit at SBL each year is Langham Publishing. Langham features scholars from the Majority World, especially PhDs, looking to publish their work. Langham provides a way for these scholars to get published and reach other markets in the Majority World. I have purchased two of these books in print at conferences (Isaac, From Land to Lands, and Gao, Heaven and Earth in Luke-Acts). Both are excellent monographs and I highly recommend them. I don’t remember them being featured as a Logos Free book of the Month or even as a publisher spotlight. So this is a great time to introduce yourself to this publisher and get some excellent academic resources for a really great price.

 

Cheap N. T. Wright books

The Publisher Spotlight in April is on P&R and SPCK Publishing. Now through April 30, commentary collections, devotionals, and more from these renowned publishers are up to 40% off, including:

  • Old Testament, 15 vols. (Reformed Expository Commentary Series | REC)––40% off
  • 31-Day Devotionals for Life (22 vols.)––40% off
  • John Frame Collection (12 vols.)––40% off
  • Exploring the Bible Series Collection (6 vols.)––40% off
  • N. T. Wright, Revelation for Everyone––30% off
  • Biblical Hebrew for Beginners––30% off

There are many great deals on SPCK and P&R, so follow the link and check out the deals.

You can save 20% on any Logos 10 package (Silver and above) if you do not already own Logos Bible Software. Use the code PARTNERDISCOUNT10 at checkout.  As always, you can use the (free) basic edition or inexpensive Fundamentals collection to use these free and discounted books.  Check out my first-look review of Logos 10.

These deals go away at the end of Apri 2024. So shop early, and shop often. All the links are Logos Affiliate links. If you are planning on buying Logos books, use this link and out Reading Acts.

Richard E. Averbeck, The Old Testament Law for the Life of the Church

Averbeck, Richard E.  The Old Testament Law for the Life of the Church: Reading the Torah in the Light of Christ. Downers Grove, Ill.: IVP Academic, 2022. xvii+382 pp.; Pb.; $40.00 Link to IVP Academic

As emeritus professor of Old Testament and Semitic languages at Trinity Evangelical Divinity School, Richard Averbeck approaches the issue of the Old Testament Law from the perspective of an Old Testament scholar who is also interested in spiritual formation and how the Old Testament informs Christian worship. In addition, Averbeck is interested in the Jewish Messianic movement (an appendix in this book explains this connection).

Averbeck Old Testament Law

In this monograph, Averbeck deals with the contentious issue of how Christianity relates to the practice of Old Testament Law. He suggests that a common misconception of the law is that the Christian is “free from the law” (Rom 7:6, Gal 5:13). Averbeck says that although this is true, it does not mean Christians are to pay no attention to the Law. Christians are free from condemnation under the law (Rom 8:1), but just a few verses earlier in Romans, Paul states that the law is holy, righteous, and good (Rom 7:12–14). The believer is obligated to fulfill the righteous standards of the law, which Averbeck suggests can be fully done through the ministry of the Holy Spirit.

Averbeck has three theses that guide the book. First, the law is good. He demonstrates that in both the Old and New Testaments, the law is always described as good, holy, and righteous, and it applies to the lives of God’s people in the Old Testament and two Christians today. Second, the law is weak, especially compared to the power of the Holy Spirit. The power of the Holy Spirit enables the Christian to live the Christian life, not the Law. Third, the law is a unified whole. He does not think that there are separate “kinds of laws.” The artificial division of the law into civil, ceremonial, or moral law needs to be abandoned since the Law can be separated into these categories. The law is always understood as the whole law. This means that the whole law was and is still good, profitable for the Christian, and applies to the life of Christians today (21).

The book is divided into three parts. In part one, Covenant and Context, Averbeck introduces the concept of redemptive covenants and focuses on renewing the mosaic covenant at several points (Exodus 24:1–11, Deut 26:16–17; Joshua 24; 1 Samuel 12). He suggests the Last Supper is “essentially a covenant oath and covenant meal” (53). Communion looks back on what Jesus did on the cross but also looks forward to fulfilling the obligations of the new covenant. Communion is, therefore, a covenant renewal ritual.

Redemptive covenants are not conditional or unconditional. This idea needs to be abandoned (57). Redemption covenants are based on promises and ongoing obligations. Each covenant functions under the umbrella of the previous covenant. Averbeck outlines his four covenants: Abrahamic, Mosaic, Davidic, and the New Covenant (58). Although Averbeck does not express it this way, the previous covenants are progressively narrowing. The Abrahamic Covenant is narrowed in the Mosaic Covenant, which is further narrowed in the Davidic Covenant. (Attentive readers, major echoes of a kind of progressive dispensationalism in this section, although this is not explicit in the book.) He points out that nothing in the previous covenants is eliminated; nothing from the previous covenant is “set aside.” Instead, the Mosaic Covenant expands and extends the Abrahamic covenant. “Essentially, the ‘law of Christ’ is how Jesus mediates the Old Testament law to us in the New Covenant in Christ” (77). The Old Testament law is now written on our hearts, the activity of the Holy Spirit. This is the nature of the new covenant community of faith.

In part two, he covers Old Testament law in context. These chapters aim to describe the purpose of the Mosaic Law, especially the sacrificial system. This includes a mini-commentary on the Ten Commandments and several detailed chapters on various aspects of Law, emphasizing how these aspects of the law can be applied to the New Covenant Christian community. In discussing the sacrifices and Leviticus, Averbeck observes that the Priestly conception embraces all of creation (cleanliness, food laws). Israel’s relationship with creation is that they are a nation with God dwelling in their midst. All the purification rituals force Israel to remember God’s visible, physical presence in their midst (221). Because God was present in the Old Testament in a physical and real way, he demanded physical purity from his people. This explains much of the purity code in Leviticus. But it is clear in the New Testament that food laws or other purity laws no longer bind (Gentile) believers. But that does not mean the Christian can be impure! Averbeck understands purity in a spiritual sense in the new covenant community of the New Testament. Sometimes, this reads like Averbeck argues for a spiritualized reading of the Law.

Part three begins with two chapters on the law in Jesus’s ministry and within the early church (Acts and Epistles). Averbeck traces the shift in scholarly reading of Jesus after the New Perspective on Paul was applied to the gospels. Scholars stopped reading Jesus through the lens of Paul (229). Jesus has three main goals in Matthew 5:17–48. First, he did not come to undermine the law. Two2, the way the Pharisees were teaching the law did not produce righteousness. Third, Jesus declared his own reading of the law, and his authority is a teacher of the law 241. As an example, Averbeck cites Jesus’s teaching on the Sabbath. “Jesus was not denying the importance of the Sabbath, and, in fact, he did not violate it. But neither did he bow to the casuistry that the Pharisees added to its regulation” (250). With the inauguration of the church in Acts, he sees both discontinuity and continuity with the law in the new covenant redemptive community as the church shifted from Jewish to a mix of Jews and Gentiles (254).

Initially, Jewish Christians saw themselves as a movement within Judaism. Regulations that separated Israel from the Gentile nations could not continue in a mixed Jew-Gentile church (269). But there is no less interest in holiness and purity in the church than in ancient Israel (220). “The covenant kingdom in the New Testament is a continuation of this kingdom with Jewish roots, but it is now largely made up of Gentiles (274).

The book’s final two chapters describe how the moa functions in the new covenant, the gentile church. He reminds his readers of his three theses. What the Law was powerless to do, the Holy Spirit can. Now that the law is written on the heart, the power of the Holy Spirit enables believers to be holy. Holiness was always the goal in the Old Testament Law. God wanted a transformation of the heart, often referred to as “circumcision of the heart” (Lev 26:40-41; Jer 4:4).

Nevertheless, Paul certainly states that Gentile Christians are not under the law (Gal 3:21). Paul compares the law to a tutor. The time of the tutor is over, so believers in Christ are no longer “under the curse of the law” (Gal 3:13).  For Averbeck, this does not mean ignoring the Mosaic Law as useless for the church. The Christian should understand the weakness of the law, in contrast to the power of the Holy Spirit, to live life in the new covenant. This tracks well with Romans 6-8 and other Pauline texts, which demand holiness for those who are in Christ.

Conclusion. Compared to classic Protestant approaches to the Law, Averbeck charts a different course. Rather than take some parts of the Laws as “fulfilled” in Christ and no longer applicable and others as still valid, he argues the whole Law is good, holy, and righteous and still of great importance for the church today. Paying attention to the Old Testament will guide a new covenant believer today as they seek to live a life of holiness. Although some readers will not agree with his application of the Law as a guide for holiness, this book challenges Christians to take the Old Testament seriously, even though most would rather ignore it as “for the Old Testament Jews and not us.”

 

NB: I appreciate IVP Academic’s generous offer of a review copy of this book, but this did not influence my thoughts about the work.

Stephen D. Campbell, et al., A New Song: Biblical Hebrew Poetry as Jewish and Christian Scripture

Campbell, Stephen D., Richard G. Rohlfing, Jr., and Richard S. Briggs, eds. A New Song: Biblical Hebrew Poetry as Jewish and Christian Scripture. Studies in Scripture and Biblical Theology. Bellingham, Wash.: Lexham Press, 2023. xxiii+279 pp.; Pb.; $26.99. Link to Lexham Press

This volume in the Studies in Scripture and Biblical Theology series collects papers presented at a conference hosted by Upshaw College in Durham in 2019. The conference included scholars from the Academy and various communities of faith. The essays are not limited to the Psalms; these essays discuss poetry found in Genesis 49, the Song of the Sea, Hannah’s prayer, Isaiah, and more. In fact, the authors included in this volume are intentionally diverse, including a wide range of religious and cultural perspectives. Christian and Jewish scholars are included, and the collection includes a response from the Irish poet Micheal O’Siadhail.

Biblical Hebrew Poetry

The first part of the book collects nine essays on biblical Hebrew Poetry as Jewish and Christian Scripture. John Goldingay’s essay “On Reading Genesis 49: How Hebrew Poetry Communicates Then and Now” ranges wide in the Hebrew Bible to engage with poetical devices and to discuss their effect rather than trying to resolve them. This essay introduces Hebrew poetry, explaining how the genre uses figures of speech.

C. T. R. Hayward discusses the Song of the Sea (Exodus 15) in Jewish and Christian Liturgical Tradition. Beginning with the Septuagint as the earliest interpretation of the Song, Hayward traces how the Song was used in Judaism (Philo) and early Christianity (Eusebius). The Mishnah reports that rabbi Akiba said the Song was recited like the shema. His essay also tracks the use of the Son in the Psalter. The Song became a part of the Paschal celebration in the Church.

David G. Firth discusses the Interface of Poetics and Ethics in an Embedded Poem in Hannah’s Prayer (1 Samuel 2:1–10). For Firth, this poem embedded in narrative is the hermeneutical key for the books of Samuel. The prayer makes the ethics of the books Samuel’s clear. In the song, David is introduced as the king who is brought from a lowly position to a position of power. Because he does not humble himself, the Lord humbles and brings him down. Only after David humbles himself after his great sin will the Lord exalt him again.

Ellen F. Davis examines three lament Psalms (38, 42-43; “Bending the Silence: Reading Psalms through the Arts”). In doing so, she explores the theological aesthetics of lament, comparing these psalms to John Donne, contemporary poet Gregory Orr, and lament has demonstrated in contemporary dance.

Bible translator June F. Dickie offers a reader-response approach to the transition of the Psalms. Rather than a discussion of translation methods, she draws comparisons to the psalms and Zulu youth music, laments from people suffering from aids, and a creative performance artist.

Benjamin D. Sommer discusses the contentious debate surrounding the structure of Hebrew poetry and biblical parallelism as the key to understanding poetry. He examines Psalms 27 and 114 to show how this might shape the reading of Assam. Drawing comparisons to modern poetry, he suggests that the cyclical nature of poetry is more important than stanzas, verses, etc.

Rabbi Shai Held wrestles with Psalm 88, a paradigmatic lament psalm. Held takes a different approach than most and argues that this psalm is even darker than most readers realize. The Psalmist thinks God has forsaken him. A lament, Held suggests, is “suffering given the dignity of language” (154).

Katie M. Heffelfinger uses Isaiah 45:9–25 to show that biblical prophetic poetry conveys truth through encounter, emotion, and ambiguity. Applied to Isaiah, she teases out the prophet’s emotions in an intense poetic voice. This approach to poetry contributes significantly to faith communities and various cultural contexts by engaging our imaginative capacity to confront our world.

Yisca Zimran suggests a dynamic-synchronic reading of Hosea generates insights for the modern reader. The article argues that keeping an eye on the “Assyria-Egypt motif” provides a cohesive reading of the individual units found in Hosea. This place is God’s relationship with humanity in a broader context.

Part two of the collection is a single essay by Richard G. Rohlfing Jr. (Contemporary Poetry in Dialogue), and part three contains three responses from poets and pastors. Several examples of contemporary poetry are set in comparison to the biblical psalms. The responses to the essays provide a challenging perspective for those accustomed to reading academic papers on Hebrew poetry. Susan Gillingham tracks the idea of a “new song” in the Psalms and suggests the idea of a new song has a poignant relevance for a post-COVID-19 world. Micheal O’Siadhail offers a response from the perspective of a poet. Methodist pastor Jason Byassee offers a final reflection on the “New Song” Conference.

Conclusion. This book is not an introduction to biblical poetry, although, in some ways, it can serve in that role. The academic essays cover the nuances of biblical poetry in the Psalms and prophets. Still, most of the essays are interested in drawing out implications from biblical poetry to contemporary situations in the church. The conference organizers should be applauded for assembling an intentionally diverse collection of contributors.  What is unique about this collection is the intentional juxtaposition of biblical poetry and contemporary poetry. Although this might not appeal to all readers, the result is challenging for anyone who wants to apply biblical poetry to the contemporary church.

NB: I appreciate Lexham Press’s generous offer of a review copy of this book, but this did not influence my thoughts about the work.

 

 

Published on April 5, 2024 on Reading Ac

Barry J. Beitzel, ed. Lexham Geographical Commentary on the Pentateuch

Beitzel, Barry J., ed. Lexham Geographical Commentary on the Pentateuch. Bellingham, Wash.: Lexham Press, 2022. xxvi+915 pp.; Hb.  $49.99  Link to Lexham Press

Barry Beitzel has a well-deserved reputation in scholarship for his contributions to biblical geography. He edited The New Moody Atlas of the Bible (Moody, 2009; reviewed here). He edited the first volume of this projected six-volume series, Lexham Geographical Commentary on the Gospels (Lexham, 2017; reviewed here) and Acts and Revelation (2019; reviewed here).  Like the two New Testament volumes, this new collection of essays on the geography of the Pentateuch is a joy to read and will be an excellent addition to the library of any Bible student.

Lexham Geographical Commentary

In his introduction to the Lexham Geographical Commentary series, Beitzel observes that geography is a legitimate, if overlooked, hermeneutical category. The “where” question is essential for understanding the text. Unlike other great religious texts, biblical history occurs in specific places with many locations mentioned by name. A book like this geographical commentary is even more important since most Bible readers are woefully ignorant of geography. In fact, he suggests that the Pentateuch is a geographical document. Geographical details are found throughout the Pentateuch. Consider Numbers 33, a comprehensive list of locations Israel passed through after leaving Egypt. Why the list is included is an ongoing discussion, but the information was intentionally included for literary and theological reasons.

This new Lexham Geographical Commentary on the Pentateuch contains forty-seven essays written by twenty-four Old Testament scholars (see the table of contents below).  Each chapter begins with a list of Scripture covered in the section with a box containing an abstract of key points covered in the essay. Essays are typically ten to fifteen pages long, including a bibliography. The essays also include rich footnotes pointing to additional academic literature. When Hebrew appears, it is transliterated.

Chapters are illustrated with photographs, diagrams, and charts. Some photographs are licensed through WikiCommons, but many are from Todd Bolen at BiblePlaces.com. Sometimes, the author of the article provided a photograph. In Vernon Alexander’s article “The Journey of Israel’s Twelve Spies (Num 13:1–33),” two maps and eight photographs illustrate the various geographical zones in Palestine. The book is printed on uncoated paper, which does not glare and is easier to make notes on than books with a glossy finish. Each essay is also illustrated with maps, often from FaithLife, photographs, and occasional infographic-style illustrations familiar to users of the FaithLife Study Bible. There are a few vocabulary charts generated by Logos Bible Software.

The book does not shy away from controversial issues. For example, James Hoffmeier discusses Yam Suf (יַם־ס֑וּף) in the Old Testament and Egyptian literature. In this detailed article, he explains how the Masoretic Text “Sea of Reeds” was translated as the Red Sea (ἡ ἐρυθρὰ θάλασσα) in the Septuagint and Latin Vulgate (mare Rubrum). Neither is a translation of the Hebrew word suf. This mistranslation has led generations of biblical scholars to assume the location of the crossing of the sea is either the Red Sea in a modern sense or part of the Gulf of Aqaba. After a detailed survey of the vocabulary in both Hebrew and Egyptian sources, Hoffmeier examines several possible locations for the crossing. Based on recent archaeological and geological geographical surveys, he concludes that Ballah Lakes is the biblical Sea of Reeds.

Several of the essays deal with geography in a way that might be considered biblical theology. For example, in the article “Israel’s Forty Years: A Geographical and Socio-Spatial Analysis,” Barry Beitzel offers a detailed study of the Hebrew word midbar, trying to explain the Hebrew term in contrast to the English word “wilderness.” In the Pentateuch, midbar refers to a harsh, arid, torrid, and stony scrubland. The midbar is a foreboding Badlands with few sources of water and no rainfall. It is a place where human culture is absent. In short, the midbar is someplace you never want to be! This wilderness contrasts with the abundance of Egypt, which has plenty of water and food. Daniel Block’s chapter on the Theology of Land in Deuteronomy draws on the whole Pentateuch to create a mini-biblical theology of land. God grants land to all people, but Canaan is associated explicitly with God’s covenant with Abraham. He suggests that the covenant is a triangular relationship between God and the descendants of the land (786). The promise of land is eternal and irrevocable, but well-being in the land is contingent upon faithful obedience, covenant faithfulness, and righteous living.

The book includes a detailed list of the contributors, a subject index, a Scripture index, and a list of image credits.

Conclusion. The Lexham Geographical Commentary on the Pentateuch is a rich collection of essays on geographical issues in the Pentateuch. These essays go beyond simple identifications of major locations, often dealing with the fine details of the text and larger biblical-theological questions. This volume will be a welcome addition to the library of any Old Testament student, whether professional or layperson.

The Old Testament volumes are taking a little longer to finish than anticipated. This volume was due in 2020 but did not appear until 2022. Originally a five-volume series, the historical book volume was divided into two parts, so the Lexham Geographic Commentary is now a six-volume series.

Reviews of other Volumes in this series:

 

NB: I appreciate Lexham Press’s generous offer of a review copy of this book. I purchased the volume myself in Logos Bible Software.  But this did not influence my thoughts about the work.

 

Contents of Lexham Geographical Commentary on the Pentateuch:

  • Chapter 1: A Geographic Analysis of the Four Rivers of Eden (Gen 2:10–13), Mark W. Chavalas
  • Chapter 2: The Table of Nations: An Ethno-Geographic Analysis (Gen 10:1–32), David W. Baker
  • Chapter 3: The Tower of Babel Incident and The Confusion of Language: A Socio-Spatial Analysis (Gen 11:1–9), Richard E. Averbeck
  • Chapter 4: The Patriarchal Homeland: A Socio-Spatial Analysis (Gen 11:27–32; 24:1–10), Mark W. Chavalas
  • Chapter 5: The Old Babylonian Kingdom: A Geographic and Socio-Spatial Analysis (Gen 11:28, 31), Mark W. Chavalas
  • Chapter 6: Recent Discoveries in Greater Mesopotamia and Their Impact On The World of The Biblical Patriarchs (Gen 11:31), Mark W. Chavalas
  • Chapter 7: The Migrations and Wanderings of The Patriarchs (Gen 12:1–20; 11:31; 26:1–25; 28:1–29:13; 31:1–21; 32:1–31; 33:17–20; 35:1–29; 37:12–36; 38:1, 12–14; 45:9–11; 46:1–47:11; 49:29–50:15), David W. Baker
  • Chapter 8: The Patriarchal Travels in Canaan: A Geographic Assessment (Genesis 12:6–8; 13:1–18; 14:13–24; 20:1–13; 22:1–19; 23:2–20; 26:7–33; 28:11–22; 33:18–20; 35:1–7; 46:1–5), Todd Bolen
  • Chapter 9: Altars, tombs, Pillars, and Wells in Genesis: Their Socio-Spatial and Theological Roles (Gen 12:7; 21:22–34; 23:1–20; 26:12–33; 28:13–22), John A. Beck
  • Chapter 10: Mountains in The Patriarchal Period (Gen 12:8; 10:30; 14:6, 10; 19:17, 19, 30; 22:2, 14; 31:21, 23, 25, 54; 36:8–9, 20–21), Lawrence T. Geraty
  • Chapter 11: Biblical Famine and Its Impact On Southern Canaan (Gen 12:10–20; 26:1–13; 41:1–47:31), John A. Beck
  • Chapter 12: The Location of Sodom and Gomorrah: A Northern View (Gen 13:1–12; 14:1–24; 19:1–38), Elaine A. Phillips
  • Chapter 13: The Location of Sodom and Gomorrah: A Southern View (Gen 10:19; 13:1–18; 14:1–24; 19:1–38; Deut 34:1–4), Lawrence T. Geraty and Burton Macdonald
  • Chapter 14: The Travels of the “Kings of The East”: A Geographic Analysis (Gen 14), Mark W. Chavalas
  • Chapter 15: A Literary Exploration of The Promised Land Boundaries (Gen 15:18–21; 12:1–3; 17:8; Num 34:1–12), Aubrey Taylor McClain
  • Chapter 16: The “Land” Given to Abraham and His Descendants: A Geographic and Socio-Spatial Analysis (Gen 15:18–21; Exod 23:31; Num 32:1–33; 34:1–12), Todd Bolen
  • Chapter 17: Ishmael and His Descendants: A Historical Geographical Assessment (Gen 16:1–17:27; 21:8–21; 25:12–17), Chris McKinny
  • Chapter 18: The Relationship Between Pastoralists and Urban Centers in The Patriarchal Narratives (Gen 20:1–18; 21:22–43; 26:1–33; 12:1–10), Paul H. Wright
  • Chapter 19: Philistia and The Philistines: A Socio-Spatial Analysis (Gen 21:32–33; 26:1–18; 10:14; Exod 13:17; 15:14), Victor H. Matthews
  • Chapter 20: The Burial Practices of The Patriarchs (Gen 23:1–20; 25:8–10; 49:29–32; 50:5–14), Vernon H. Alexander
  • Chapter 21: “Rachel Weeping for Her Children”: Determining The Location of Rachel’s tomb and Migdal-Eder (Gen 35:16–21; 48:7; 1 Sam 10:2–3; Jer 31:15; Mic 4:8), Chris McKinny
  • Chapter 22: The Land of Goshen: A Socio-Spatial Analysis (Gen 45:10; 46:28–47:6; 47:27; 50:8; Exod 8:22; 9:26), Mark D. Janzen
  • Chapter 23: Egypt’s New Kingdom: A Geographic and Socio-Spatial Analysis (Exodus 1:8; 5:1–23), Mark D. Janzen
  • Chapter 24: (Pi-)Rameses: The Delta Capital of Ramesside Egypt (Exod 1:11), Mark D. Janzen
  • Chapter 25: The Ten Plagues of Egypt: A Socio-Spatial Analysis (Exod 7:3–12:36), Mark D. Janzen
  • Chapter 26: Yam Suf: Its Meaning in The Old Testament and Ancient Egyptian Literature (Exod 13:17–15:22; 10:19; 23:31; Num 14:25; 21:4; 33:10–11; Deut 1:40; 2:1; 11:4), James K. Hoffmeier
  • Chapter 27: The “Red Sea” in The Hebrew Bible, The Septuagint, and Classical Literature (Exod 13:17–15:27; 2:1–10; 12:37–42; Num 20:14–21:26; 33:1–49; Deut 1:1–2:15), Barry J. Beitzel
  • Chapter 28: Manna: A Geographical and Exegetical Analysis (Exod 16; Num 11:4–9; Deut 8:3, 16; Josh 5:12), Elaine A. Phillips
  • Chapter 29: Quail in The Wilderness: A Geographic Analysis (Exod 16:8–13; Num 11:4–34; Ps 78:18, 26–31; 105:40), Elaine A. Phillips
  • Chapter 30: The Geographic Setting of Moses’ Wars (Exod 17:8–16; Num 14:26–45; 21:1–3, 21–32, 33–35), Vernon H. Alexander
  • Chapter 31: The Location of Mount Sinai: A Southern Sinai View (Exod 19:1–25; 3:1–3; Num 33:1–49; Deut 1:2; 1 Kgs 19:1–9; Gal 4:25), Gerald L. Mattingly
  • Chapter 32: Mount Karkom The Mountain of God?—Challenging The Southern Mount Sinai Hypothesis and The Identification and Dating of The Remains of The Israelite Sojourn (Exod 19:11–23; 3:1; 17:6; Deut 1:2–19; 33:2; 1 Kgs 19:8), Tali Erickson-Gini
  • Chapter 33: The Spatial Syntax of Israel’s Tabernacle (Exod 25:1–31:11; 35:1–40:38; Num 2:1–34; 10:11–28), Andrew E. Hill
  • Chapter 34: The “Golden Calf” incident and Its Impact: A Socio-Spatial Analysis (Exod 32:1–35; Deut 9:1–21; 1 Kgs 12:25–13:34; 2 Chr 11:14–17; 13:4–19; 2 Kgs 10:29–33; 17:7–18; 23:15–20), Eric A. Mitchell
  • Chapter 35: “A Land Flowing with Milk and Honey”: The Expression’s Meaning and Socio-Spatial Significance (Exod 3:8, 17; 13:5; 33:3; Lev 20:24; Num 13:27; 14:8; 16:13–14; Deut 6:3; 11:9; 26:9, 15; 27:3; 31:20), John A. Beck
  • Chapter 36: Geography, Agriculture, and The Israelite Calendar (Lev 23:1–44; Deut 8:7–10), Vernon H. Alexander
  • Chapter 37: Israel’s Camping Pattern and Marching Arrangement (Num 1–2, 10, 26), Benjamin A. Foreman
  • Chapter 38: The Journey of Israel’s Twelve Spies (Num 13:1–33), Vernon H. Alexander
  • Chapter 39: Israel’s Forty Years in The Wilderness: A Geographic and Socio-Spatial Analysis (Exod 13:17–14:31; 15:22–19:2; Num 33:1–49), Barry J. Beitzel
  • Chapter 40: Edom and Israel’s Wanderings from Kadesh to The Plains of Moab (Num 20:14–21:13; 33:36–44; Deut 1:46–2:8; 2:26–29; 10:6–7; Judg 11:15–18), Elaine A. Phillips
  • Chapter 41: Water From the Rock: Moses’ Sin—The Miracle That Never Happened (Num 20:2–13; Exod 17:1–7), Steven M. Ortiz
  • Chapter 42: The Historical Geography of The Settlements of The Transjordanian Tribes of Reuben, Gad, and Manasseh (Num 32:2–4, 33–42; Josh 13), Chris McKinny
  • Chapter 43: An Overview of The Historical Geography of The Exodus and Wilderness Itinerary (Exod 12:1–19:25; Num 33:1–49), Mark D. Janzen and Chris McKinny
  • Chapter 44: How Does Deuteronomy Repurpose the Mountain and The Place? (Deut 1:1–4:43; 10:12–11:30; 12:2–28; 31:30–34:12), Don C. Benjamin
  • Chapter 45: The Theology of Land in Deuteronomy (Deut 1:6–8; 2:4–3:22; 8:7–14; 11:8–17; 27:1–26; 28:1–68; 30:1–10), Daniel I. Block
  • Chapter 46: The “Seven Nations” of Canaan (Deut 7:1), Benjamin A. Foreman
  • Chapter 47: Water and Life in Southern Canaan (Deut 8:7–10; 11:10–17; 28:7–14; 33:13–15), Aubrey Taylor McClain