Old Testament

Claude F. Mariottini, Ancient Israel’s Women of Faith

Mariottini, Claude F. Ancient Israel’s Women of Faith: A Survey of the Heroines of the Old Testament. Grand Rapids, Mich.: Kregel Ministry, 2025. 259 pp. Pb. $25.99  Link to Kregel Academic  

Claude F. Mariottini is Emeritus Professor of Old Testament at Northern Seminary, where he has taught for more than 28 years. In addition to monographs such as Divine Violence and the Character of God (W&S, 2022) and Job and the Problem of Suffering (2023), he has also published over 200 articles and book reviews. He regularly posts on his biblical studies blog, one of the original Biblioblogger sites. This new book from Kregel Academic distills Mariottini’s class on Old Testament Women taught at Northern Seminary. He challenges a common view that the Old Testament is misogynistic by collecting the stories of women and demonstrating that Ancient Israel valued women in the Law. That the book has forty chapters makes me wonder if this was originally designed for Kregel’s 40 Questions series. Although the chapter titles are not framed as questions, the book has a similar vibe to a 40 Question book.

Ancient Women of Faith

The first section covers Israel’s social concern for women in the Law. Mariottini begins with the observation that the Old Testament does portray women as victims of brutality and inhumanity, but the foundational texts (such as Gen 1:26-27) indicate that this was not God’s intention. Despite the limitations placed on women in the Law (inheritance laws, for example), many women did exert power in ancient Israel. In chapter 2, he outlines the Deuteronomic concern for women, even if Israel did not live up to that ideal. Mariottini assumes that Deuteronomy is a revision of earlier law, probably made during the reign of Josiah (640-609 B.C.) For example, Deuteronomy elevates the dignity of women with respect to divorce and inheritance laws (37).

Chapters 3 and 4 offer two more examples of this trajectory towards elevating women in the Old Testament canon. Chapter 3 is entitled “The Tenth Commandment,” although Mariottini begins with a discussion of marriage and bridal prices in ancient Israel. Some Old Testament texts could be read as if the husband were purchasing a wife, and therefore the wife is the husband’s property (Ruth 4:3-4, for example). In Exodus, the tenth command seems to include a neighbor’s wife along with his other property. Mariottini argues that Deuteronomy 5:21 places the woman first, elevating her status above that of mere property (42). Chapter 4 examines the “Law of the Slave” in Exodus 21:2-6. Although this passage offers some protection for slaves, a woman can be treated as a perpetual slave and the property of her master. Mariottini argues that Deuteronomy 15:12-18 is a “radical revision” of Exodus 21. Female slaves now enjoy the same protections as male slaves.

Although I generally agree with a revision of the Law under Josiah, some readers may not date Deuteronomy that late in Israel’s history. This is not the point of Mariottini’s book, and he does not argue the case (47). In fact, the idea that there was a major revision of the law under Josiah is a common view in scholarship. Arguing for a trajectory between the earliest commands in Exodus and the revised commands in Deuteronomy works best if there are several hundred years between the two books. Mariottini’s observations in this first section of the book remind me of William Webb’s “redemptive movement,” as presented in his Slaves, Women & Homosexuals: Exploring the Hermeneutics of Cultural Analysis (2001, IVP Academic). Mariottini’s version is more of an inner-canonical exegesis. A later text, like Deuteronomy, interprets the early Exodus commands in light of new circumstances (the wisdom movement, Josiah’s reign, etc.).

The next section surveys women prophets. After an introductory chapter, Mariottini examines eight female prophets (Miriam, Debra, Isaiah’s wife, Huldah, Mariottini, a nameless prophetess in Ezekiel, “Women who proclaim the good news,” and the daughters of Heman). Noahdiah is a rather obscure character, appearing only in Nehemiah 6:14 and then as an adversary of Nehemiah. Although the Hebrew text indicates she was a woman, Mariottini points out that the Septuagint uses the masculine form of the noun “prophet.” This three-page chapter illustrates Mariottini’s method. He explains Noahdiah’s story and its importance in the context of Nehemiah 6, then engages with Wilda Gafney’s monograph on women prophets in Ancient Israel, which suggests that Noahdiah objected to Nehemiah’s policies because they led to the breaking apart of families, leaving women and children without status.

The third section of the book surveys ten “mothers of Israel.”  I will touch on chapter 22 as an example in this section of the book. This is one of the longer chapters because Mariottini addresses some translation issues regarding which mother actually received the baby. Solomon treats the women fairly, even though an unwed mother (described as a prostitute) is the lowest member of ancient Israelite society.  For Mariottini, the key to the passages is the mother’s compassion for her child.

In the fourth section, Mariottini discusses four abused women. This is the second chapter on Bathsheba, since she also appeared in chapter 21 as a “mother with determination.” Chapter 35 covers one of the most unusual stories in the Old Testament, Judah and Tamar (Gen 38). There is no need to rehearse the story here, but it is important to note (as Mariottini does) that Tamar is twice the victim of Judah’s family before she deceives him. Tamar “had to overcome the patriarchal structures of her day, structures that held her subservient to men” (210). This section of the book also has a chapter on Rahab, “A Prostitute or an Innkeeper?” Mariottini discusses the meaning of zōnâ, “a prostitute” in most English translations. It was not until Josephus that Rahab was called an innkeeper, perhaps even a “successful businesswoman” (212). But Mariottini concludes, “there is no reason to avoid embarrassment of calling Rahab a prostitute” (214) because she ultimately submits to the will of God and becomes the first Canaanite to join Israel.

The fifth section collects stories about “women of distinction,” queens and other leaders in ancient Israel. Esther is the obvious choice for this section, but Mariottini includes Deborah (Jael is treated in chapter 38), Ahinoam (the mother of Amnon), and Abishag (the woman from David’s harem who warmed his bed). Abishag is a particularly fascinating character since she seems to wield some power both over David and, later, Adonijah, Solomon’s brother, who was overlooked for the throne. Although Mariottini does not discuss this, Abishag demonstrates the potential power that a member of the harem might have in an ancient culture.

After an introductory chapter, the book’s final section examines seven non-Israelite women. Chapter 40 may surprise some readers, “The Greatness that was Jezebel.” Jezebel is usually considered the quintessential evil queen (even Jehu called her “a whore and a sorcerer” (2 Kings 9:22) and her name has passed into contemporary culture as synonymous with sexual sin (for example, the brothel in The Handmaid’s Tale is called Jezebel’s). As wicked as she was (from an Israelite perspective), Mariottini points out that she was indeed a great woman who had tremendous power in Israel, both politically and religiously. Mariottini says Jezebel “illuminates true faith by contrast” (234).

Conclusion. This is an excellent collection of brief essays on many of the women from the Old Testament. Mariottini succeeds in his goal of demonstrating that ancient Israel valued women far more than many modern readers assume. Since the book has forty chapters and 259 pages, each chapter is brief. There are no discussion questions at the end of chapters, a feature that would have enhanced the value of this book for small group Bible studies or personal devotional reading.

I am surprised there is no chapter on the “woman of noble character” in Proverbs 31:10-31 in a book entitled Ancient Israel’s Women of Faith. In fact, the passage is only mentioned once in the book, and that on the epigraph page at the beginning of the book (page 5). Aside from that, there is nothing from the Wisdom Literature in the book.

Although Mariottini is as comprehensive as possible given the constraints of the book, there are some omissions. For example, he includes an excellent chapter on the “greatness of Jezebel,” usually a woman dismissed as a wicked queen in contemporary preaching. Since he included Jezebel, a chapter on the witch of Endor might have been appropriate, especially in the light of Tikva Frymer-Kensky’s recent “rehabilitation” of the witch, Wisdom from the Witch of Endor: Four Rules for Living (Eerdmans, 2024, reviewed here).

Aside from the minor quibbles, Mariottini’s book is an excellent introduction to the study of women in ancient Israelite culture. The book does indeed reflect a lifetime of scholarly thought on the Old Testament, the culture of ancient Israel, and women’s place in that culture. Yet Mariottini writes for a popular audience. This book will make an excellent small group Bible study (for women or men) or for personal devotional reading.

 

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

Wayne Coppins and Jacob Cerone, eds. Accessible German New Testament Scholarship

Coppins, Wayne, and Jacob Cerone, eds. Accessible German New Testament Scholarship. 

Wayne Coppins and Jacob Cerone have launched a new open-source journal, Accessible German New Testament Scholarship. This is an excellent collection of translated German for New Testament Studies, and best of all, it is available for free.

Cerone is a tireless German translator and scholar. For example, he translated three volumes of Strack and Billerbeck, A Commentary on the New Testament from the Talmud & Midrash (Lexham Press, reviewed here) and Adolf von Harnack, The Letter of the Roman Church to the Corinthian Church from the Era of Domitian: 1 Clement (Pickwick, 2021, reviewed here). Along with Matthew Fisher, he edited Daily Scriptures: 365 Readings in Hebrew, Greek, and Latin (Eerdmans, 2021). Coppins has edited and translated many important New Testament studies, including Martin Hengel and Anna Maria Schwemer, Jesus and Judaism (Baylor, 2019), Christoph Markschies, Christian Theology and its Institutions in the Early Roman Empire (Baylor, 2015), and Jens Schröter, Jesus of Nazareth: Jew from Galilee, Savior of the World (Baylor, 2014). Check out all his translation work at his blog, German for Neutestamentler.

Accessible German New Testament Scholarship

Accessible German New Testament Scholarship (AGNTS) is a curated collection of significant contributions to New Testament scholarship from the German-speaking world. I took theological German years ago, but, like most Americans, I did not continue reading German, so my skills have atrophied. I do not regularly use German commentaries or monographs, and I rarely read German articles in academic journals. This means I miss out on quality scholarship published in German journals.

AGNTS helps people like me in two ways. First, AGNTS translates articles and book sections that are unlikely to be translated and republished elsewhere. Although Christoph Heilig often publishes in English (see his The Apostle and the Empire: Paul’s Implicit and Explicit Criticism of Rome, Eerdmans, 2022, reviewed here), his Paulus als Erzähler? Eine narratologische Perspektive auf die Paulusbriefe (BZNW 237; de Gruyter, 2020) has never been published in English, and at 1000+ pages, this seems unlikely. The first volume of AGNTS includes the conclusion to the book (pages 991-1015), making this scholarship available to non-German readers.

Second, the journal is curated. As with English academic journals, hundreds of articles are published in German every year that are not accessible to non-German readers. But not all are equally worthy of translation. Coppins and Cerone selected journal articles and book sections due to their contributions to New Testament Studies. This includes two items of historic interest by William Wrede. The editors observe that these letters show how Wrede “subsequently reconsidered the influential viewpoint that he developed in The Messianic Secret with respect to the question of whether Jesus regarded himself as designated to be the Messiah.”

Now that the AGNTS exists, I want more. From a historical perspective, I would like to see excerpts from Adolf Jülicher’s often-cited but rarely read Die Gleichnisreden Jesu (Parables of Jesus). I would love to read some of Joachim Jeremias’s untranslated essays. As long as I am dreaming, someone should launch a similar project for Old Testament Scholarship or for French scholarship.

The final pages of the journal contain original publication information. I did not see any information on the AGNTS website indicating plans for the frequency of publication. Be sure to visit the AGNTS Website and subscribe to notifications of future volumes.

Here is the contents of AGNTS Volume 1:

  • William Wrede, Self-Review of The Messianic Secret
  • William Wrede, Letter to Adolf von Harnack on Jesus as Messiah and Paul as a New Beginning
  • Matthias Kontradt, The Commandment of Love for Enemies in Matt 5.43-48 and Its Early Jewish Context
  • Peter Stuhlmacher, The Tübingen Biblical Theology of the New Testament – A Retrospective
  • Oda Wischmeyer, Canon and Hermeneutics in Times of Deconstruction. What New Testament Scholarship Can Achieve Hermeneutically in the Present
  • Christoph Heilig, Paul as Storyteller? Conclusion
  • Christine Jacobi, Perfect Life Through Special Nourishment: Irenaeus, Adversus Haereses 5

 

Robert B. Chisholm Jr. and Michael Hontz, Isaiah 1-39 (Kerux)

Chisholm Jr., Robert B., and Michael Hontz. Isaiah 1-39. A Commentary for Biblical Preaching and Teaching. Kerux Commentaries. Grand Rapids, Mich.: Kregel Ministry, 2025. 579 pp. Hb. $43.99   Link to Kregel Ministry  

In this new volume in Kregel’s Kerux commentary series, Robert Chisholm, Jr. and Michael Hontz combine detailed exegesis of the Hebrew text of Isaiah 1-39 with homiletical insights to help preachers and teachers present this Old Testament book to their congregations. The Kerux series pairs an exegete with a pastor. Chisholm is Department Chair and Professor of Old Testament Studies at Dallas Theological Seminary. He served as the Senior Old Testament Editor of the NET Bible. Chisholm’s other publications include numerous articles on hermeneutics and the prophets, Interpreting the Minor Prophets (Zondervan, 1990), Handbook on the Prophets (Baker, 2009), Interpreting the Historical Books in Kregel’s Handbook for Old Testament Exegesis series, and the Kregel Exegetical Library volume on Judges and Ruth (reviewed here). He has been paired with Michael Hontz, senior pastor of Pleasant View Bible Church (Warsaw, Indiana), since 2011.

Isaiah 1-39, Kerux

In a brief fifteen-page introduction, Chisholm States that this commentary will approach Isaiah 1-39 as “essentially Isaianic” with minimalist redactions (41). The introduction includes a brief survey of reduction criticism as applied to Isaiah (Clement, Kaiser, and Williamson). He obviously does not like the methodology of redaction criticism, suggesting “questionable premises” and “methodological flaws” (such as assuming that the redactor did sloppy work; 41). In the commentary itself, he will address some of these reduction concerns (see 5:25; 6:11-12; 8:2; 11:1, 11-12; 18:7; 31:4; 34:5). Aside from these notable exceptions, the commentary assumes Isaiah is the author of the text and attempts to exegete the text as it appears in the Bible. In the body of the commentary, Chisholm also occasionally comments on form criticism (see, for example, on the woes in Isa 5, 131-32).

Although he identifies Isaiah as the author, “a robust view of biblical inspiration” does not preclude “inspired additions,” similar to the book of Deuteronomy (someone has clearly added Moses’s death). He offers three examples of these additions. First, Isaiah 2:2-4 is identical to Micah 4:1-3, and it is impossible to determine which is the original or if they both borrowed from a common source. Second, Isaiah 36-39, except for Hezekiah’s prayer in 38:9-20, is the same as 2 Kings 18:17-20:19. Third, Isaiah 37:38 mentions the assassination of Sennacherib in 681 BC. A later editor likely added this historical note.

The introduction includes a historical and cultural context, 42-47. This section tracks the rise of the Syrian Empire from Tiglath-Pileser III (745-727) through the Battle of Carchemish in 605 BC. This historical setting includes Babylon’s entry into politics. He describes this. Chisholm describes this period as one of “societal disintegration” (47). This disintegration includes “big government” radically disturbing the socioeconomic equilibrium envisioned in the covenant. The remainder of the introduction focuses on literary forms in Isaiah and the theological focus of Isaiah. Most of these points will be developed throughout the body of the commentary.

The commentary divides Isaiah 1-39 into four sections with twenty-five “preaching passages.” Each preaching section includes an exegetical idea, a theological focus, and a preaching idea. These are brief statements which will be familiar to readers of Hadden Robinson. Following these statements are two paragraphs of “preaching pointers,” helpful suggestions for those presenting this material from the pulpit (or in a Sunday school class or small group Bible study). Some units cover two or more chapters, including a single unit on the Oracles concerning Various Nations (Isaiah 15-23), which spans nine chapters of Isaiah in a single preaching unit. I am not sure if many pastors are preaching from that section of Isaiah (although they should).  This material is summarized on pages 13-33 and repeated at the beginning of each chapter.

Each unit of the commentary begins with a summary of the literary structure and themes, setting the unit in the context of the whole book of Isaiah. These included a detailed outline of the section. The exposition is based on the Hebrew text, and the Hebrew appears without transliteration. Some Hebrew training is helpful when Chisholm comments on wordplay in the Hebrew text (135). Some sidebars discuss Hebrew syntax without additional explanation (hiphel vs. piel, for example). But for the most part, the exposition is clear and should be accessible to most readers, even if they have forgotten their seminary Hebrew.

Embedded in the exposition are occasional sidebars entitled “Translation Analysis.” Here, Chisholm deals with lexical details and compares various English translations. Chisholm does not deal with textual issues, although he occasionally refers to the Septuagint if there is a significantly different reading. These sidebars are helpful since most congregations use a variety of translations. This material will help answer the common question for Bible teachers, “Why does my NIV say something different than the ESV?”

As with other volumes in the Kerux series, the commentary includes several sidebars on more technical topics, as well as historical and cultural contexts. (Sidebars appear in a light grey box.) I will illustrate this with Chisholm’s commentary on Isaiah 7:14, one of the more controversial passages in the book due to its declaration of fulfillment in Matthew 1:23. He discusses the meaning of עַלְמָה (ʿalmâ), noting that in the Old Testament, the word’s meaning is ambiguous. Sometimes the word refers to a virgin, sometimes a young woman (179). In one sidebar, he compares the word to a Ugaritic cognate to support this view. “The woman’s status and conception are not the central ingredient in the sign,” the meaning of the child’s name is what is important: “God with us” (180). In a lengthy two-page sidebar, Chisholm surveys fulfillment of prophecy in Matthew. In addition to Isaiah 7:14, he examines Hosea 11:1 in Matthew 2:15, Jeremiah 31:15 in Matthew 2:18, and the identity of Jesus as a Nazarene in Matthew 2:23. Chisholm concludes, “Matthew sees fulfillment in a subtle manner” (191). There is an underlying pattern that is filled out more completely in Jesus.

Another sidebar explores a potentially controversial issue: “Does Isaiah 14:12-15 describe Satan’s fall?” Although popular among evangelicals, John Calvin called this view “useless” and based on “great ignorance” (293). Chisholm examines the evidence for the passage as the Fall of Satan, with parallels to Ezekiel 28 (a jeweled cherub in Eden who is cast out). Both passages, he suggests, refer to humans and are best explained by intertextual links and parallel Ancient Near Eastern motifs (294).

Michael Hontz’s “preaching and teaching strategies” are particularly well done. After the exegetical section and theological synthesis, Hontz repeats the preaching idea for the section and then offers a few pages on “Contemporary Connections.” Like other Kerux commentaries, he answers three questions about the text: “What does it mean?” “Is it true?”  and “Now what?” Some of this material may be described as intracanonical connections, as Hontz draws parallels between the text of Isaiah and the New Testament. These extend beyond the fulfillment of prophecy, focusing on broader questions of biblical theology. The “Now what?” section is important since “Why should I be preaching from Isaiah 5?” is a legitimate question for a contemporary preacher. Most of the preaching sections are smaller units (one or two chapters), but the authors treat Isaiah 14:23-23:18 in a single unit. How can you preach on nine chapters of oracles against the nations? Hontz suggests the theme of the whole section is “God’s future, worldwide, messianic kingdom.” A preacher or teacher should focus on that theme and select a few key sections to illustrate it in their sermon.

For many readers, “Creativity in Presentation” is the most appealing aspect of the preaching strategies (or at least the first thing they will turn to). In this section, Hontz offers two or three tips for preaching, primarily in the form of illustrations or suggestions for sermon introductions on the unit. Hontz includes many references to pop culture, sports (including my favorite athlete of all time, Rosie Ruiz), or recent news stories (sometimes with links to websites for more information). Having reviewed many volumes of the Kerux series, I found Hontz’s illustrations to be well chosen and interesting. Each unit concludes with five discussion questions (which may prompt application in the mind of a preacher). The commentary has a bibliography, but no indices.

Conclusion. Chisholm and Hontz’s commentary on Isaiah 1-39 is an excellent contribution to the Kerux series. Chisholm’s exegetical work is well done, and Hontz’s homiletical comments will be of value to any preacher or teacher working on this important prophetic book.

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

Other volumes reviewed in this series:

 

 

 

Jordan W. Jones and Christopher Pascarella, Ecclesiastes and Song of Songs (Kerux)

Jones, Jordan W. and Christopher Pascarella. Ecclesiastes and Song of Songs. A Commentary for Biblical Preaching and Teaching. Kerux Commentaries. Grand Rapids, Mich.: Kregel Ministry, 2024. 355 pp. Hb. $34.99   Link to Kregel Ministry  

In this new volume in Kregel’s Kerux series, Jordan W. Jones (PhD, Hebrew Union College) provides an exegesis of Ecclesiastes and Song of Songs. Jones serves as assistant professor of biblical studies at Regent University School of Divinity. He has previously published She Opens Her Hand to the Poor: Gestures and Social Values in Proverbs (Gorgias Press, 2019). Pastor of Lincroft Bible Church in New Jersey, Christopher Pascarella (DMin, SBTS) writes the preaching strategies for the commentary.

Ecclesiastes and Song of Songs

In the introduction to Ecclesiastes (pages 33-54), Jones suggests the author is an inspired scribe in the tradition of the Israelite monarchy whose teachings are presented by the narrator” (33). A later writer adopted Solomon’s persona, so Ecclesiastes is “essentially Solomonic.” It is wisdom first presented by Solomon but not written down until much later. He calls this later writer the frame narrator, referring to the literary frame (1:1-2; 12:8-14). The book was “conceived early but presented late” (41). The rest of the book is an accurate reflection of Solomon’s teaching. For some conservative readers, the idea Solomon is not the actual author of Ecclesiastes and Song of Songs may come as a surprise. But this reflects a broad consensus in contemporary scholarship, including that of many evangelical writers.

Jones agrees that the language of Ecclesiastes is late, coming from the Persian or pre-Hellenistic period. Concerning the occasion, scholars often suggest that Ecclesiastes is a counterbalance to the book of Proverbs. The Qohelet (as the author of Ecclesiastes is frequently called), responds to “a caricature of established wisdom” (43). He is not subverting proverbs. Like Job, the writer can affirm Proverbs and express honest angst at the disillusionment that comes when proverbial wisdom does not work out quite right. Jones demonstrates that the book is structured similarly to Egyptian and Mesopotamian autobiographical texts, which often include accomplishments, affirmations of ethical conduct, and admonitions to the reader (in this, he is following Tremper Longman’s 1998 commentary). Ecclesiastes is a “wisdom-centric autobiography” (45).

Jones summarizes the theological emphasis of Ecclesiastes in four points. First, Jones shows that Ecclesiastes is interested in the eternality of God and the futility of human endeavor. Human endeavors are temporary, and they lack substance. Second, the works of God and their incomprehensibility. Humans do not even know the things we think we know! Third is future judgment. Even though the book of Ecclesiastes does not have a fully formed view of life after death, the book is clear that the wicked will be judged 8:10-11. Fourth, Jones describes the Qohelet’s “holy disillusionment.” Qohelet is a realist who views the world in an enigmatic way. He has this affection for the world’s false forms of salvation.

Jones makes similar observations about the author and date of the Song of Songs. In his introduction to the Song (211–224), he suggests that the author was “an inspired scribe in the tradition of Solomonic wisdom.” He dates the book to the eighth to sixth century B.C. There are some parallels to Egyptian love poetry, but in linguistic arguments are not conclusive for dating the book. He suggests the book was possibly written during Hezekiah’s revival of wisdom (215).

The original hears of the song of songs would understand that the text is a collection of romantic love songs. They would not have fought. The book was an allegory for God’s relationship with Israel. Jones rejects allegorical interpretation since it distracts readers from the Song of Songs as wisdom and literature, describing human sexual love (216). He briefly discusses various methods of interpretation, from highly allegorical to highly literal. He suggests allegory was used early, even as early as the translation of the book, where some of the sexuality is downplayed. The book has been interpreted in “innumerable strange ways throughout the centuries” (217). Jones considers allegorical strategies an “interpretive paralysis,” implying the meaning of the Song is lost and cannot be recovered.

Even modern writers still argue for allegorical (Ellen Davis, 2000) or typological (James Hamilton, 2015) approaches. In his 1993 NAC commentary, Duane Garrett suggested typology is just another way of “letting allegory in the back door.” For most commentaries, the theology of Song of Songs is the most challenging aspect of the book. Besides a possible reference in 8:6, why is God never mentioned in the book? Is the book really about love and a sexual relationship? Jones summarizes the theology of the book and two points. First, romantic love is informed by God’s wisdom and, therefore, looks different than the love of other ancient Near Eastern cultures (to say nothing modern examples of love). Second, romantic love can serve as an analogy for love’s power and worth. He suggests this can be an analogy for the relationship between God and his church in the new covenant. But this is not allegory or typology: Jones is drawing an analogy (so he gets to the same place allegory and typology does by calling it analogical).

Jones and Pascarella divide Ecclesiastes into ten preaching units and Song of Songs into nine. Each unit begins with a review of the exegetical idea, a theological focus, a preaching idea, and preaching pointers for the passage. Jones’s exegesis is based on the Hebrew Bible (all Hebrew appears without transliteration). All secondary literature is cited in-text, and there are no footnotes in the commentary. In previous Kerux commentaries, authors included a box-like sidebar called “Translation Analysis” to deal with lexical and syntactical details or to compare various English translations. This information appears in the body of the commentary. There are no Translation Analysis” boxes in the commentary. I see this as an improvement that makes the commentary more readable. The commentary strives to place these books in their proper ancient Near Eastern context. Jones often points out how this background illuminates the text, and illustrations (cuneiform tablets and inscriptions, often drawn from Pritchard’s Ancient Near East in Pictures) are scattered throughout the commentary.

Pascarella’s homiletical suggestions are well done. These are some of the shortest “preaching ideas” I have seen in the Kerux series, brief and to the point. In the “creativity in presentation” section, his cultural references are relevant and up to date. Each preaching unit ends with a few bullet points that form a sermon outline and a series of discussion questions that will guide sermons toward the appropriate application of these difficult sections of the Bible.

As with other Kerux volumes, many sidebars for cultural background, theology, or technical details go beyond what would typically be in the body of a commentary. In the Ecclesiastes commentary, for example, Jones has sidebars on Contradictions in Ecclesiastes, the Meaning of Vanity, Royal Identity in the Ancient Near East, Futility in Gilgamesh, Responding to Divine Omnipotence and Human Powerlessness, Life after Death in Qohelet, the Folly of Anger; Relevance of Wisdom and Ecclesiastes 10:2 and Qohelet and Women. A two-page sidebar is on the Women’s Glorious Appearance in Song of Songs. Other interesting sidebars include Ambiguity in the Song and Sexual Metaphors and Innuendo.

Conclusion. Preaching Ecclesiastes in a way that is faithful to the text can be difficult. Preaching Song of Songs is fraught with difficulties. Jones and Pascarella offer pastors and teachers a way to present the challenging books to their congregations in a way that respects ancient culture and the author’s original intention. The commentary encourages appropriate application without excessive allegorical or typological methods (especially in Song of Songs).

 

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

Other volumes reviewed in this series:

 

Michael A. Harbin and Mark C. Biehl, Leviticus (Kerux)

Harbin, Michael A., and Mark C. Biehl. Leviticus. A Commentary for Biblical Preaching and Teaching. Kerux Commentaries. Grand Rapids, Mich.: Kregel Ministry, 2024. 458 pp. Hb. $39.99   Link to Kregel Ministry  

The Kerux commentary series pairs an exegete and pastor to provide a detailed exegetical commentary alongside preaching strategies. In this new commentary on Leviticus, Michael A. Harbin (professor emeritus of biblical studies at Taylor University) writes the exegetical portion. Harbin previously published To Serve Other Gods: An Evangelical History of Religion (University Press of America, 1994) and a Bible survey, The Promise and the Blessing: A Historical Survey of the Old and New Testaments (Zondervan, 2005). In addition, he has contributed several articles to academic journals on the year of Jubilee. Mark C. Biehl offers preaching outlines and presentation tips based on Harbin’s exegesis. Biehl serves as lead pastor of Upland Community Church in Upland, Indiana.

Leviticus Commentary Kerux

Harbin begins with the observation that Leviticus is part of Israel’s foundational documents and the core of a “socioeconomic-judicial-political-religious system designed not only to govern Israel but to transform it into a kingdom of priests who would mediate between God and the world and set the stage for the coming Messiah, who would redeem reconcile the world to himself” (9). This makes Leviticus one of the most challenging books of the Old Testament for Christian preachers and teachers. How does a Christian read and apply these laws appropriately? Biehl says Leviticus addresses two key questions: what does it mean to worship a holy God? What does it mean to love our neighbor? “The answers to these questions are incomplete without a deep dive into Leviticus” (12).

In the fifty-two-page introduction, Harbin assumes the traditional authorship: Moses wrote Leviticus in 1445 BC, based on an early date for Exodus. He has a detailed chart for his chronology on page 157). Several sidebars argue for Moses as an author, addressing such questions as “Could Moses Write?” Harbin argued in more detail for the date of the Exodus in the spring of 1446 in his The Promise and the Blessing (Zondervan, 2005).

The bulk of the introduction is a theology of the book of Leviticus (pages 34-82). Harbin suggests that Israel was uniquely situated to be a kingdom of priests. As a result, their worship has some affinity with the cultures of Egypt and Mesopotamia. However, there are significant differences, primarily in Israel’s covenant responsibilities and the anticipation of future divine redemption. These covenant responsibilities focus on social justice and the right relations within the community.

The first major section of this theology of Leviticus concerns sacrifice as worship. Since modern Western Christians do not sacrifice the first third of Leviticus, it needs careful explanation. He offers an excellent theology of sacrifice, observing that sacrifices are not just to atone for sin. Some sacrifices celebrate what God has done or are made in response to a vow. He describes the need for sin offerings as well as the theology behind them, including atonement, expiation, and propitiation. This section has a richly detailed study of the relevant Hebrew vocabulary.

The second major theological theme for Leviticus is holiness. Harbin wants to avoid an etymological fallacy where holiness means sacred, consecrated, etc. He follows Rudolph Otto (1958): holiness is a complex response to a mysterium tremendum. This mysterious holiness hints at a reality behind the physical and the concrete (51). Harbin uses the analogy of Isaiah’s throne room vision. Isaiah encountered the “numinous holiness” of God and immediately felt unclean. A careful study of God’s holiness leads to the moral and ethical teaching of the book. Citing Jacob Milgrom, “Emulation of God’s holiness demands following the ethics associated with his divine nature (Leviticus 1-16, 731). Holiness has ethical and moral dimensions, but what is meant by “moral”? For Israel, the standard for morality is the Torah, as outlined in the 10 Commandments and developed throughout the Pentateuch. Harbin sees a connection between proper actions and the love of the Lord, and the love of neighbors. “Leviticus has a focus on “social justice, suggesting morality as a corporate concept” (53).

The third key theological issue in Leviticus is the idea of clean and unclean. Like sacrifice, this concept is difficult to explain to modern Western Christians. The word unclean refers to something associated with ordinary, everyday life. Older translations used the word “profane,” but this word has negative connotations in modern English. Clean has the connotation of purity concerning worship. Uncleanliness may result from sin, but this is often not the case. Leviticus 11-15 describes many unclean conditions that are not the result of sin. Harbin, therefore, talks about a “cleanliness spectrum” (58). Something “common” may be clean or unclean. It might be made unclean through contact with cleanliness but can be made clean through some ritual. Harbin suggests we should not seek an overarching rationale for the cleanliness laws. For example, eating pig is unclean. Pastors often try to associate this with the difficulty of preparing a pig to be eaten in the ancient world. This may not be the case. We should also not assume that Israel understood the rationale for the cleanliness laws. Complicating the teaching and preaching of the cuddliness codes is that much of this material has been annulled in the New Testament. For Christian Christians, clean and unclean foods are no longer important. Hygiene is important, but a ritual state of cleanliness is not. Harbin suggests a principle: our lifestyles differ from the culture from which we come (62).

The introduction covers several other issues. Harbin discusses the life and soul of both animals and humans (flesh, mind, will, emotions). He introduces the structure of the priesthood and the Levi, the biblical families who served in the Tabernacle. The introduction also includes an introduction to holy days and salvation history. Here, Harbin surveys the festivals in Leviticus with an eye to their fulfillment in the New Testament. “The festivals appear to be links to the New Testament and eschatology,” but they are not designed with predictive elements (82). This avoids the often wild eisegetical interpretations of the festivals connecting them to the end times.

The commentary is divided into sixteen preaching units in two major sections: guidelines for personal and corporate worship of a holy God (Lev 1-10) and guidelines for developing and preserving a holy nation (Lev 11-27).  The exegetical portion of the commentary focuses on the Hebrew text. Hebrew is left untransliterated, and most grammatical and tactical issues are dealt with through sidebars entitled “Translation Analysis.” These notes are frequent and often interact with other exegetical commentaries. Since the commentary is aimed at pastors and Bible teachers, the commentary often compares major English translations.

Like other Kerux commentaries, there are many sidebars scattered throughout the book. Some of these are quite lengthy. The sidebar on the Tabernacle Furnishings is three total pages. Other examples of lengthy sidebars include Urim and Thummim, The Colors Blue, Purple, and Scarlet, The High Priest’s Breastplate, Shekel (weight), and Cooking and Cooking Apparatuses. Most of these grey-boxed sidebars are brief paragraphs. There are also several valuable charts (for example, Feasts and the New Covenant, the Priestly Garments). The commentary also includes seven appendices (presumably, they were sidebars that were too long for the body of the commentary). These include Molech, Gleaning, herem, Slaves and Emancipation in Israel, The Year of Jubilee, Land Measurement and Crop Values, Vows, and the Nazarites (pgs. 421-448). For the lengthy sidebar on clean and unclean foods, it was unnecessary to include photographs of the animals (we all know what a rabbit looks like).

Preaching strategies begin with a brief Exegetical Idea, Theological Focus, and Preaching Idea. These short sentences synthesize the commentary into basic ideas to guide sermon preparation. This is followed by two paragraphs labeled “preaching pointers,” summarizing the direction of a sermon for each section of Leviticus. Mark Biehl also offers some suggestions for creativity in presentation. Sometimes, these include references to history, literature, or pop culture. Biehl gives a short outline of key application points to include in a sermon or Bible lesson and a few discussion questions (sometimes as many as ten).

Conclusion. This commentary on Leviticus is worth the price for Harbin’s introduction and excellent sidebars and appendices. Commentaries on Leviticus are sometimes influenced by later rabbinic discussion and application of Leviticus. Other (Christian) commentaries are driven by Christology, using typology to find Jesus in every sacrifice, feast, or coloring in the Tabernacle. Harbin and Biehl avoid these by focusing on the text of Leviticus and explaining it in a way that will serve pastors and Bible teachers who want to accurately communicate this important (yet overlooked) book.

 

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

 

Other volumes reviewed in this series: