Book Review

Allan Chapman, The Victorians and the Holy Land: Adventurers, Tourists, and Archaeologists in the Lands of the Bible

Chapman, Allan. The Victorians and the Holy Land: Adventurers, Tourists, and Archaeologists in the Lands of the Bible. Eerdmans 2025. xiii+271 pp. Pb. $33.99   Link to Eerdmans

Allan Chapman teaches the history of science at Wadham College at Oxford University. He has published several popular books on the intersection of science and faith, including Slaying the Dragons: Destroying Myths in the History of Science and Faith (Lion Hudson, 2013) and Stargazers: Copernicus, Galileo, the Telescope and the Church (Lion Hudson, 2014). He has many videos available on YouTube, including several for the Faraday Institute for Science and Religion.

Beginning with Herodotus as a “Greek tourist” and Egeria (380-384), who described the Pyramids as “Joseph’s Granaries,” Chapman traces the history of European exploration of Egypt, Palestine, and Mesopotamia. The book tells stories about the early explorers. Chapman considers the first scientific explorer to the Middle East to be John Greaves (1602-1652), who visited Egypt in 1640 to measure the Pyramids. He was “less concerned with wonder, miracles, treasure, and legends than with measured and subsequently excavated facts” (14). According to Chapman, he was a “proto-Egyptologist.”

Allan Chapman, The Victorians and the Holy Land

Chapman tells the story of John Ludwig Burckhardt’s rediscovery of Petra (in 1812) and the adventures of Giovanni Battista Belzoni, a circus strongman turned archaeologist. Belzoni recorded his adventures in the 1810s in A Narrative of the Operations and Recent Discoveries within the Pyramids (link to the book on Archive.org). Chapman says Belzoni’s “real-life story reads more like a fictional adventure than an authentic biography” (32).

A major part of this history is deciphering hieroglyphics, beginning with Napoleon in Egypt and the discovery of the Rosetta stone. Most readers will be familiar with Jean-François Champollion, usually credited with deciphering hieroglyphics, but Chapman tells the story of an English Quaker, Thomas Young, who influenced Champollion’s work.

In Mesopotamia, while some explorers looked for evidence of Noah’s Flood, Leonard Wooley excavated Ur and Sumer. Wooley’s excavations at Ur and Sumer did not “prove the Bible as true,” but they did show that “the Bible reflects a world of real places, figures, kings, and customs that form a wholly credible context, or backdrop, for the early Bible narratives” (81). This seems to be the main thesis of the book. While some of the adventures Chapman narrates are like the stuff of Hollywood, many of these explorers provided crucial context for understanding the Bible. Near the conclusion of the book, Chapman says, “While archaeology has never been able to provide proofs for specific difficult events, what it has certainly done, as shown on several occasions in this book, is to demonstrate that the wider world described in the Bible was real and plausible” (228).

One of the earliest explorers in Palestine was Edward Robinson. He was a “reverend doctor”, a congregational professor at Union Theological Seminary. He traveled with Eli Smith, another Arabic-speaking clergyman. Many consider Robinson to be the founder of biblical archaeology. Chapman suggests they did more than any other two individuals to open Palestine to scholarly understanding (107). One of Robinson’s major contributions is the creation of detailed, accurate maps. Robinson’s work led to the founding of the Palestine Exploration Society in 1865. This society eventually supported numerous archaeological explorations and supported T. E. Lawrence in his pre-World War I travels, mapping Crusader castles and other ruins in Palestine.

Another little-known chapter of the exploration of the holy land is Thomas Cook (1808-1892). Cook was a Baptist minister who essentially created “holy land tours.” He hosted his first group of holy land pilgrims in 1869 (145). Chapman concludes, “one cannot but admire the enterprise and energy that Cook, the one-time itinerant village missionary, displayed in opening up the Bible lands to European and American tourists” (159).

Chapman devotes two chapters to the development of museums and color printing in bringing the holy land to people in Europe and America. Britain’s first public museum, the Ashmolean Museum of Art and Archaeology, began when Elias Ashmolean donated his “cabinet of curiosities to Oxford in 1677. During the nineteenth century, museums became important additions to cultured civic life. Large crowds were drawn to museums to see dioramas, and museum shows (who doesn’t want to see a mummy?) At the same time, publishers began printing books with illustrations of biblical scenes. Reports from the early explorers of the holy lands informed these popular books.

How did all this impact the study of the Bible? Chapman traces the development of biblical higher criticism, which often suggested the Bible was full of folktales and mythology. Certainly, there was skepticism about the details, but as these nineteenth-century explorers brought back reports from Egypt, Palestine, and Mesopotamia, it was clear that the overall context of the Bible is credible. This transformed archaeology from antiquarian collecting into a scholarly science. Chapman suggests that Sir Flinders Petrie was the first scientific archaeologist to explore the holy lands.

Conclusion. Allan Chapman is always entertaining, and I love the documentaries he hosts. Victorians and the Holy Land was a joy to read. There are a few well-known characters in the book, but most of Chapman’s history will be new to most readers. Although written by an academic historian, the book targets a popular audience and provides a solid foundation for understanding the exploration of Egypt, Palestine, and Mesopotamia in the nineteenth century.

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

David deSilva, Archaeology and the Ministry of Paul: A Visual Guide

deSilva, David. Archaeology and the Ministry of Paul: A Visual Guide. Grand Rapids, Mich.: Baker Academic, 2025. xvii+299 pp. Pb. $32.99   Link to Baker Academic

In this new book, well-known New Testament scholar David deSilva focuses on the archaeology of sites mentioned in the Book of Acts or Paul’s letters. He demonstrates their relevance for thinking about Paul’s missionary activity and illuminates his letters to congregations at these locations.

As deSilva explains in his introduction, context is everything in biblical interpretation, especially the historical, cultural, and geographic context of the New Testament. The best way to immerse oneself in culture and geography is to visit locations where events occurred. Since it may not be feasible to visit all the sites mentioned in Acts, this book introduces the most important features for Bible students studying Paul’s missionary journeys. deSilva has led many tours in Turkey and Israel and is a frequent speaker at conferences hosted by Tutku Tours.

deSilva, David. Archaeology and the Ministry of Paul

The book is divided into three sections. First, “Beginnings” covers locations associated with locations before Paul’s missionary journeys: Tarsus, Damascus and Arabia, Antioch-on-the-Orontes, and Paphos (which is the first stop on Paul’s first missionary trip on the island of Cyprus, Acts 13:6). Each chapter in this section is brief because the locations are not as well excavated for providing the first century context of Paul’s life. Certainly, large monographs are written on Syrian Antioch, but there are not many physical remains of the city as Paul would have seen it. deSilva mentions the Hatay Archaeology Museum as a “treasure trove of Roman Mosaics” (20). Unfortunately, the museum has been closed since it was severely damaged by a devastating earthquake in 2023 (it was still closed when I visited in 2025). There are spectacular mosaics at the Antakya Museum Hotel.

Second, “Church Plants” covers locations where Paul does ministry in Acts 13-19 or are mentioned in Paul’s letters. deSilva includes a chapter on Perga and Pisidian Antioch. Although the Perga is only mentioned as a city Paul passed through in Acts 13:13, Acts 14:25 says Paul and Barnabas spoke the word in the city on their way back to Syrian Antioch at the end of the first journey. Perga is often overlooked on tours to Turkey, but this is a mistake. The city has been well excavated, and there are ongoing projects at the site. In addition, the archaeology museum in Atalaya is one of the best in Turkey. The final chapter in this section covers Colossae, Laodicea, and Hierapolis, cities mentioned in the Letter to the Colossians (4:13). Although Acts does not tell us how the churches in these cities were planted, Laodicea and Hierapolis are two well-excavated and restored cities that many “Pauline Missionary Journeys” tours include.

Third, “Endings” deals with locations mentioned in Acts 20-28, beginning with Miletus. deSilva includes chapters on Malta, Puteoli, and Rome. The chapter on Puteoli is brief, demonstrating that the city was a “hub of intersecting cultures” (253). Even though the archaeology of Rome is often the subject of an entire book, this chapter is excellent since it focuses on Rome in the first century.

Each chapter explains the significance of the location in the Book of Acts and Paul’s letters. The text is well-written and will be accessible for non-experts. deSilva often provides footnotes to additional academic studies for interested readers. The most attractive feature of the book is the photographs. Every chapter is richly illustrated with full-color photographs from the site or related museums (statues and inscriptions). The photographs have good captions identifying the details illustrated. One thing I noticed is that most of the on-site photographs do not include people. deSilva must have visited during the off-season!

David deSilva, Archaeology and the Ministry of Paul

Conclusion. This book serves two purposes. First, it is a guide for people reading the book of Acts. After reading Acts 16, reading deSilva’s chapter on Philippi will help a reader visualize the location where Paul met Lydia, or the agora where Paul encountered the slave girl with an unclean spirit. These images will help readers to see the biblical text in its original context, both cultural and geographical. Second, this book will be valuable for anyone taking a Pauline Missionary Journey tour. I would ask people on my tours to buy and read this book before we travel and bring it with them to review before visiting the sites. If visiting a site is the best way to understand the cultural and geographical context, preparing well for that visit is essential. deSilva’s Archaeology and the Ministry of Paul is an excellent first step in understanding the world of the Book of Acts.

 

See also my review of deSilva’s Galatians commentary in the NICNT series (Eerdmans, 2018).

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

Darrell L. Bock and Timothy D. Sprankle, Matthew (Kerux)

Bock, Darrell L. and Timothy D. Sprankle. Matthew. A Commentary for Biblical Preaching and Teaching. Kerux Commentaries. Grand Rapids, Mich.: Kregel Ministry, 2025. 799 pp. Hb. $43.99   Link to Kregel Ministry  

Kregel’s Kerux commentary series combines exegesis from a leading scholar with a preaching pastor. This is a unique blend of academic rigor and pastoral heart, which is rare in a commentary series. In this new commentary on Matthew, the exegetical sections are written by a top New Testament scholar, Darrell Bock. He previously published several excellent commentaries (Luke, 2 vols. and Acts in the BENTC; Mark in the NCBC) and monographs on Jesus and the Gospels, such as A Theology of Luke and Acts (Zondervan, 2012) and edited volumes such as Parables of Enoch: A Paradigm Shift (with James Charlesworth; T&T Clark 2014); Who is This Son of Man? (with Larry Hurtado; LNTS 390, T&T Clark, 2011), and Key Events in the Life of the Historical Jesus (WUNT 247, Mohr Siebeck 2009). He serves as Executive Director of Cultural Engagement and Senior Research Professor of New Testament studies at Dallas Theological Seminary. Timothy D. Sprankle is the senior pastor at Leesburg Grace Brethren Church in Northern Indiana. He contributed the preaching sections to the Philippians Kerux volume.

Kerux Matthew

There are many strategies for outlining the book of Matthew. Often these focus on the five teaching units in the book, such as the Sermon on the Mount (Matt 5-7). Bock and Sprankle divide the Gospel of Matthew into four major sections and fifty-one preaching units. Matthew 1:1-4:11 in an introduction to Jesus and John the Baptist (five units); in Matthew 4:12-12:50, Messiah confronts Israel in Galilee and meets rejection (fifteen units); Matthew 13:1-20:28, Jesus presents Kingdom, Provision, Acceptance-Call, and the Rejection by Israel (sixteen units); in Matthew 20:29-28:20, the Rejection and Vindication of the Messiah-Son in Jerusalem (fifteen units). Fifty-one preaching units make it unlikely any pastor will preach through Matthew in a single series (as one might for Philippians). Any one of the major sections would do for a shorter series. Sometimes Jesus’s long sermons make a good series. In this commentary, the Sermon on the Mount is subdivided into seven preaching sections, all part of the Messiah’s confrontation of Israel in Galilee.

The commentary begins with a brief introduction to the Gospel of Matthew. Beginning with Papias, Bock defends the traditional view that the Apostle Matthew Levi, the tax collector, was the author of the book. He is less confident about the place or writing, although Antioch in Syria has the most evidence. For Bock, “Matthew wrote his gospel for churches near the Judean homeland” (67). This means that Mathew was in touch with the earliest disputes between the emerging church and its Jewish neighbors. “Mathew is claiming to be a legitimate extension of Jewish hope in line with the promises God made long ago” (67).  The original readers of the gospel were both Jews and Gentiles. Since the gospel and the church are rooted in the promises of Israel, separation from the synagogue is not the fault of Christians; the Jews have forced them out.  With respect to date, Bock is confident that Matthew has made use of the gospel of Mark, which he dates to the late 50s or early 60s. He favors a mid to late 60s for Mathew. Because this is late in Nero’s reign, he briefly reviews Nero’s reign because Nero “generated problems in Judea” (69). This means the Olivet Discourse anticipates the fall of Jerusalem in A.D. 70.

The purpose of Matthew’s gospel is apologetic, both as legitimation and proclamation. “Jesus is the promised one of God according to the scripture and prophetic claims” (70). Mathew defends Jesus’s support of the law, but opposition to Jesus arose because of his actions and self-claims, specifically, how he handled the Sabbath and purity, among other issues. Objections to Jesus missed the point of the signs of his ministry, and this opposition is what led to his crucifixion. The Jewish focus of Matthew’s gospel suggests primary readers were Jewish Christians who interacted with the Jews (70). Matthew wants to equip Jewish Christians to tell the story of Jesus and how to interact with Jewish neighbors. They should deal with hostility by demonstrating Jesus’s connection to the messianic hope of Jewish Christians (70).

Exegetical portions of the books are based on the group text, although Bock does not often use Greek in the commentary itself. There is less focus on Greek grammar and syntax compared to other volumes in this series. There are no Translation Analysis sidebars (frequent in other Kerux volumes). One unusual aspect of this commentary is the use of sidebars. The majority are used for Old Testament verses to which Matthew may allude, or comparable literature from the Second Temple period (Apocrypha, pseudepigrapha, rabbinic literature). For example, in the commentary on Matthew 19:18-19, Bock provides several uses of Leviticus 19:18 in Judaism, including texts from Sirach, Jubilees, and the Testaments of the Twelve Patriarchs, demonstrating how the “golden rule” was used in Jewish literature written before the time of Jesus. Commenting on oaths in Matthew 23:16-19, Bock offers three lengthy examples from the Mishnah, another page of references on tithes for Matthew 23:23-24, and uncleanliness for Matthew 23:27-28. In all these cases, the text is conveniently printed in the sidebar rather than a list of references. These will be valuable illustrations of Jewish thought at the time of Jesus for those teaching and preaching the text who do not have easy access to this Jewish literature.

Since Bock is a premillennialist (often associated with progressive dispensationalism), some readers may be interested to learn how he treats the Olivet Discourse. In the introduction to Matthew 24, Bock briefly defines three possible approaches: preterist (Jesus refers only to the fall of Jerusalem in AD 70), futurist (Jesus refers to his future second coming), or typological (both timings are present since one event provides the pattern for the other). Bock suggests that typological is the best approach. Jesus does predict the fall of Jerusalem, but Matthew 24:6-13, 12-22, and 27-31 “discuss events of the end and look beyond A.D. 70” and Matthew 24:14-22 “may well point to both times at once” (658).

Bock suggests “great tribulation, such as has not been from the beginning of the world until now, no, and never will be” can refer to the short-term events of the fall of Jerusalem, “yet reserve full fulfillment for the end with Jesus’s return. This is actually how typological-prophetic fulfillment works” (665). Bock does not think there is a hint of the Rapture in 24:38-41, (rightly) disconnecting the judgment of Matthew 24 from Paul’s revelation of a mystery in 1 Thess 4:13-18 (677).

Matthew 25 is unique to the first gospel: Matthew “was going out of his way to reassure his readers that God had a program in the midst of seemingly emerging chaos and rejection of much of Israel” (658). Bock’s comments on the Olivet Discourse are richly illustrated with Second Temple texts, showing that Jesus’s teaching stands within Jewish eschatological teaching from the first century.

Bock interacts with secondary literature with in-text citations. The commentary concludes with selected references with key commentaries marked with an asterisk. He most frequently refers to Davies and Allison (ICC), but he interacts with a range of academic commentaries.

Each preaching unit is outlined on one page (exegetical idea, theological focus, preaching idea, and preaching pointers) at the beginning of the commentary (pages 14-52). This material is repeated at the beginning of each unit in the body of the commentary. The Kerux series uses Haddon Robinson’s “big idea” method for sermon preparation (hence the exegetical, theological, and preaching ideas). Sprankle’s preaching notes are excellent. For example, his “contemporary connections” for Matthew 19:1-12 (on divorce), he illustrates first-century Jewish views on divorce with a short script for role-playing of Hillel and Shammai and a chart contrasting what he calls “maximalists and minimalists views of marriage (and other aspects of life). He also includes a sidebar suggesting several books as additional resources. On Matthew 5:21-48 (which he calls Jesus’s Six Elaborations), Sprankle offers case studies for each to help a pastor illustrate Jesus’s main point. Throughout the commentary, Sprankle points to various media that pastors can adapt and use in their presentations.

Conclusion. Bock’s commentary is excellent, and Sprankle’s preaching guides will be valuable for any preacher or teacher presenting the first Gospel to their congregations.

Other volumes reviewed in this series:

 

NB: Thanks to Kregel 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: