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Logos Bible Software is offering a volume of the Believers Church Bible Commentary for free in August 2016. During this month you can add Ecclesiastes by Douglas B. Miller to your Logos library for free, and for $1.99 you can add Thomas R. Yoder Neufeld’s commentary on Ephesians (2002) in the same series.
According to Herald Press website, the Believers Church Bible Commentary is a “cooperative project of Brethren in Christ Church, Brethren Church, Church of the Brethren, Mennonite Brethren Church, and Mennonite Church.”
Each volume illuminates the Scriptures; provides historical and cultural background; shares necessary theological, sociological, and ethical meanings; and, in general, makes “the rough places plain.” Critical issues are not avoided, but neither are they moved into the foreground as debates among scholars. The series aids in the interpretive process, but it does not attempt to supersede the authority of the Word and Spirit as discerned in the gathered church.
Douglas Miller is the Old Testament editor for the series and professor at Tabor College, Hillsboro, Kansas. He has published many articles on Ecclesiastes as well as a monograph, Symbol and Rhetoric in Ecclesiastes: The Place of hebel in Qohelet’s Work (Atlanta: SBL, 2002). Thomas R. Yoder Neufeld is Professor Emeritus at Conrad Grebel University and wrote Killing Enmity: Violence and the New Testament (Grand Rapids, Mich: Baker Academic, 2011).
Both of these books are excellent additions to your Logos library, so make sure to add them to your library before the end of the month.
As always Logos is giving away a set of 26 volumes of the Believers Church Bible Commentary, a $432.99 value. Enter early and often.
You can also get Thomas Merton, Thoughts in Solitude as the Verbum Free book of the Month and Merton’s The Ascent to Truth: A Study of St. John of the Cross for 99 cents. Dostoyevsky’s Crime and Punishment is still the Noet Free book of the Month
Ross. Allen P. A Commentary on the Psalms. Volume 3 (90-150). Grand Rapids, Mich. Kregel, 2016. 1040 pp. Hb; $49.99. Link to Kregel.
Allen Ross’s third volume of his Psalms commentary brings to completion this major contribution to the study of the Psalms. Considering all three volumes, Ross has written nearly 3000 pages on the Psalms. But as Ross himself says in his preface, no commentary on the Psalms is every quite complete. Since this commentary is written to assist pastors and teachers study the Psalms for sermons and Bible studies, there is much left to the side. Rarely does he comment on form critical issues nor does he devote space to historical interpretations of the Psalms like Waltke’s recent work on the Psalms. Ross does not attempt to write an overall theology of the Psalms nor is there much awareness of canonical interpretation of the Psalms. He is true to his goal to write a solid exegetical commentary on the Hebrew text to meet the needs of pastors and teachers.
There is no additional introduction to the commentary beyond a short preface. Like the previous volumes in the series, Ross begins his commentary on individual psalms by “paying attention to the text.” He provides his own translation of the psalm with copious notes on textual variations, emendations, and lexical issues. Ross weighs evidence from the versions (Greek, Syriac, etc.) and does not shy away from the syntactic difficulties one encounters reading Hebrew poetry. There are notes on textual variants in the Masoretic text and alternative translations based on Hebrew syntax.
Following his translation, Ross comments on the composition and context of the Psalm. He begins by taking the Psalm header seriously if present. One example is the first Psalm in the commentary. The header for Psalm 90 identifies it as a “Song of Moses, a man of God.” Virtually all commentaries consider Psalm 90 to be post-exilic since it appears to be a communal lament and has been influenced by wisdom literature. Usually the header is understood to mean the Psalm was written in the style of Moses, as if Moses the Man of God was commenting on the present state of Israel in the post-exilic world. Ross considers this plausible, yet “unnecessarily contrived” (27) and ultimately “unconvincing” (25). Since there are Psalms attributed to David in the last section of the Psalter, it is plausible a song of Moses, composed in the late wilderness period. It was intentionally placed here in the Psalter as an introduction to the final section of the Psalter.
After the context is set Ross provides an exegetical outline for the psalm, beginning with a short summary of the Psalm (usually a single sentence). This outline is based on the English text but takes into account exegetical decisions made in the translation. There is nothing unusual about these outlines, In fact, they are excellent resources for pastoral use since they could be adapted into an exegetical sermon very easily.
The extensive explanation of the translation of the Hebrew text of each psalm is a strength of this commentary. In the main body of the commentary Hebrew appears in parenthesis without transliteration. The method is more or less verse-by-verse, although he occasionally groups verses under a single header. He interacts with a broad spectrum of scholarship in the notes, although there is preference for more conservative writers. There is no separate bibliography for each Psalm (as in the WBC or NICOT). Most of the commentary focuses on the vocabulary of the Psalm, with special attention to the main point of the metaphors chosen. When a Psalm refers to some historical even in the life of Israel, the commentary attempts to use the allusion to understand the text of the Psalm.
Each chapter ends with a short “message and application” of the Psalm. It is here Ross attempts to bridge the gap between ancient Hebrew poetry and contemporary Christian worship with a short application. Pastors will find these conclusions very helpful as they draw on this commentary for sermons. Since Ross began by “paying attention to the text” and done his exegetical work, the “message” of the Psalm is tied directly to the text. Usually there is a single line in italics that functions as a kind of one-sentence application for the psalm.
If there is any messianic element in the Psalm, it appears in this “message and application” section. For example, Psalm 118:22-24 is explicitly messianic in the New Testament (Matt 21:42-44). Ross considered this Psalm a typology of Jesus; the builders are the Pharisees and the kings are the Romans (454). The interpretation of the Psalm, Ross says, but function at two levels because “the Lord Jesus Christ clearly appropriated it to himself” (457). Likewise, Psalm 110 is a “prophecy of the coming victory of the Messiah over the world” (358).
One significant feature of this commentary is a 136 page commentary on Psalm 119. As Ross explains, Psalm 119 has not received the kind of attention it deserves (459). By way of comparison, the excellent NICOT commentary on Psalms devotes only sixteen pages to Psalm 119, but nearly ten of those pages are a translation of the whole Psalm and more than two pages are concerned with the acrostic form and repeated vocabulary. So too Samuel Terrien’s EEC commentary; of the nineteen pages devoted to Psalm 119, twelve are a translation and one is bibliography. Geoff Grogan’s Two Horizons commentary on the Psalms has about six pages on the Psalm. To be fair, Ross has about three times the pages than the NICOT, but a 136 page unit only on Psalm 119 is perhaps the longest attempted study of this psalm is modern biblical studies.
Ross observes that a quick reading of Psalm 119 may result in the conclusion that it is a “repetitious and random collection of meditations on the Word of God” (462). Yet careful study will show each stanza is a careful meditation with certain themes, and each stanza builds toward a message which must be read from beginning to end. To demonstrate this, Ross offers a short exposition of each stanza as if were a separate Psalm. He includes an exegetical outline and expositional notes along with a “message and application” for each eight verse unit.
Conclusion. Like the other two volumes, Ross’s commentary on Psalms 90-150 is a model for how to read any section of Scripture. Ross’s method is clear and yields fruit that will enhance any sermon or lecture on the Psalms. This commentary would make an excellent addition to any pastor’s library.
NB: Thanks to Kregel for kindly providing me with a review copy of this book. This did not influence my thoughts regarding the work.
Lim, Bo H. and Daniel Castelo. Hosea. Two Horizons Old Testament Commentary. Grand Rapids, Mich.: Eerdmans, 2015. 260 pp. Pb; $25. Link to Eerdmans
Unlike other commentaries in the Two Horizons series, Lim and Castelo place their theological essays in the context of the commentary itself. Other contributions to the Two Horizons Commentary followed the commentary section with a series of essays on the theology of the book. In this commentary, Bo Lim writes an introduction to theological exegesis (chapter 2) as well as the commentary on text of Hosea. Daniel Castelo contributes an introduction to theological interpretation of Hosea and four essays on theological topics emerging from the book.
Castelo’s opening chapter to the book is a primer on Theological Interpretation especially as it pertains to Hosea. He observes that defining what is meant by “theological interpretation” is difficult. How is interpretation theological? From the older systematic vs. biblical theology perspective, the answer might have been “interpretation is not theological.” For example, Castelo argues it is legitimate to search the Hebrew Bible for the Trinity, even though the idea of a Trinity is a later theological construct built on the New Testament. Theological interpretation is a kind of “search for Christ” in the Hebrew Bible requiring a “spiritual reading” which employs “allegory, typology, figuration, and the like” (17), but a spiritual reading which is guided by the Holy Spirit (19). Castelo suggests a three-fold structure for Hosea which recognizes the context of Hosea but points to larger, canonical, salvation history issues. His “rebellion, judgment, return/hope” triad is common in the prophets, as is Hosea’s emphasis on the collective sin of Israel (23).
Although I continue to be suspicious of theological interpretation, Bo Lim’s introduction to theological exegesis provides some relief. The Hebrew Bible is indeed canonical scripture for the church (27) and Hosea is part of the story of salvation history played out over the whole canon. Canonical placement is important, Hosea is to be read and re-read intertextually as part of the book of the Twelve. For Lim, the collection of twelve books was intended to be read as a theodicy responding to the fall of Samarian and Jerusalem. The book reached its final form in the postexilic period and now serves as an introduction to the Book of the Twelve (34).
With respect to theological exegesis, Lim follows Michael Bakhtin’s suggestion that texts operate on a dialogical level. Rather than breaking Hosea into monological units (which he observes results in an incoherent book), Lim wants to read the final form of Hosea in dialogue with the rest of the canon of Scripture as well as its reception by God’s people (36). It is a mistake to read Hosea’s ethical and theological vision solely in the context of the eighth century B.C. Lim therefore calls attention to the way Hosea has been read as anticipating the “Day of the Lord” after the Babylonian exile and in the New Testament (citing Acts 3:18 and 1 Peter 1:10-12). In addition to the clear parallels between Hosea and Amos, Hosea’s theme of return to the land is found throughout the Book of the Twelve and his marriage metaphor frames the collection (Mal 3:1).
The body of the commentary is broken into ten units, all written by Lim. He moves through larger sections, commenting on key vocabulary but does not attempt to comment on every phrase. He interacts with secondary literature throughout the commentary, although Lim is more concerned with interpretation than some of the more difficult problems of Hosea’s text. Hebrew occasionally appears in the body of the commentary accompanied by transliteration. Lim’s discussion of the marriage metaphor the first three chapters of the book is excellent, balancing parallel material from Assyria with modern accusations of misogyny and violence.
For the most part, Lim’s theological exegesis is identical to a typical commentary, although he occasionally begins a paragraph with “at the canonical level…” His comments on Hosea 6:1-6 demonstrates his dialogical method. By reading 6:4-6 as the Lord’s response to 6:1-3, the Lord’s displeasure with sacrifice evokes the lack of both knowledge and loyalty in Israel (134). He then draw the implication to confessional orthodoxy: sincerity is not enough, sola orthodoxa, sola veritas will not do (135). This looks like good exegesis which takes into account both literary and cultural context and draws significant application to contemporary issues.
With respect to Hosea’s children, Lim observes sees the “not my people” becoming “my people” as an anticipation of the inclusion of the Gentiles (citing Rom 9:25-27 and Eph 2:12). This is an example of interpreting a text across the canon and (perhaps) taking into consideration how Hosea was received by later Christian interpreters. However, that God’s people would be expanded to include the Gentiles is not at all the point of the eighth century B.C. prophet. Neither a canonical reading of Hosea within the Book of the Twelve nor Jewish reception of this text during the exile or in the post-exilic period would interpret the Gentiles as the “not my people” in Hosea.
In “Marriage, Sexuality, and Covenant Faithfulness in Hosea,” Castelo discusses the problem of the marriage metaphor in Hosea. It is the dominant metaphor for God’s relationship with Israel, but there is something disturbing in the books description of Israel as an unfaithful wife and prostitute. One problem according to Castelo is contemporary images of marriage and unfaithfulness. Attempting to draw out theological and practical implications, Castelo suggests Hosea’s sexual imagery “beckons readers to become re-enchanted with sexuality as something holy, interpersonal and mysterious” (193). By drawing analogies to contemporary marriage therapy, Castelo misses the important point the text of Hosea actually makes: Israel has been unfaithful and will go into exile for a period, yet me restored to her original virginity in the future when God woos her back from the wilderness (2:14-15). That textual meaning can be read across the canon by observing Jesus’ own use of the marriage metaphor in the Synoptic Gospels (see my own Jesus the Bridegroom). The marriage metaphor in Hosea could have been a solid example if intertextual canonical theological interpretation, but this is not exploited in this essay.
One criticism of these theological essays. They occasionally seem to stray far from the context of Hosea. In his comments on “Knowing and Speaking of YHWH in the Dynamic the Covenant Bond,” Castelo discusses the interrelationship between Christian metaphysics and Christian speech. Over ten pages he discusses theism, the nature of the Creator, and how that Creator communicates. He concludes the section by comparing Psalm 88 and John Donne’s “Batter My Heart.” But there is nothing in these pages connecting these (interesting) theological musings to the text of Hosea. Perhaps this is a result of my biblical-theology mind trying to read systematic theology, but this sort of thing is too common in the practice of “theological interpretation of Scripture.”
Conclusion. As Castelo observes, Hosea is a difficult book because “many of its features do not fit easily alongside contemporary sensibilities and though forms” (227). This discomfort finds its way into the commentary at several points, especially in the theological essays. These essays are oriented toward the marriage metaphor than anything. Lim’s commentary on the text of Hosea is excellent and draws on cultural and canonical context to interpret and apply the text judiciously. Castelo’s theological essays are challenging, although less connected to the text than expected. Nevertheless this Two Horizons commentary is a useful contribution to the study of a difficult prophetic book.
NB: Thanks to Eerdmans for kindly providing me with a review copy of this book. This did not influence my thoughts regarding the work.
Merrill, Eugene H. A Commentary on 1 & 2 Chronicles. Grand Rapids, Mich. Kregel, 2015. 637 pp. Hb; $39.99. Link to Kregel.
Commentaries on 1 & 2 Chronicles are often painful to read. Since the books begin with nine chapters of genealogy there is little for most pastors to preach or teach and a great deal of textual work to be done in a serious commentary which is frankly dry reading (For example, Gary Knoppers’s excellent commentary on 1 Chronicles 1-9 will not win any awards for spiritual formation!) Merrill’s new commentary on both 1 & 2 Chronicles in an exegetical commentary yet he attempts to keep his eye on important theological issues in which pastors and teachers are interested.
A fifty page introduction begins with the historical and cultural setting of Chronicles. Merrill traces the return from exile and the political re-establishment of the Jewish people in Yehud. Here is focuses on data from Ezra and Nehemiah as well as the post-exilic prophets describing social and religious reforms. This includes the rebuilding of the Temple as well as a refinement of Temple worship. This post-exilic community is the world in which the books of Chronicles were written. Merrill is content to simply call the author “The Chronicler” rather than try to argue for Ezra or one of the post-exilic prophets.
Chronicles offers a rare opportunity in Old Testament studies since the book has made use of earlier canonical material and in many instances written the history to give a more favorable impression of some events or persons than the earlier Deuteronomic History (Joshua, Judges, Samuel and Kings). For Merrill, the Old Testament writers thought of themselves as conveying divine revelation, so the Chronicler thought carefully about any departure from his sources (51). Yet the Jewish world in the post-exilic period was much different than that of the Deuteronomic Historian.
Merrill suggests the Chronicler was influenced by the eschatological hopes of Ezra-Nehemiah so that he attempted to answer the despair of the post-exilic community by re-writing history to point forward to an eschatological hope in a restored house of David (60). It is well known that Chronicles minimizes David’s sin, for Merrill the motivation for this positive spin is to set the stage for a succession of Davidic kings fulfilling God’s promise. David is the anticipated ruler of early canonical promises (62) and the focus of prophetic hopes for a future, eschatological kingdom (65). In fact, these hopes take the shape of a new temple as a symbol of God’s reconstituted people (68).
The introduction is supplemented by twelve excurses which conclude many of the major units of the commentary. These are brief additional comments on a historical or theological issue in the unit for example, at the end of the commentary on 1 Chron 15:1-21:30 (the exploits of David), Merrill offers a page on the Angel of YHWH, two pages on David and Royal Sonship, and a about five pages on the Theological Ethic of Holy War.
Each of the nine units of the commentary covers a section of the history. Merrill breaks the units into subsections, usually covering about a chapter each. The commentary provides the NIV translation for each subsection followed by brief textual critical notes. The text provided appears to be the 1984 text (compare 1 Chron 7:23 in the 1984 and 2011 versions). There is nothing in the preface or introduction explaining this decision, although there are less differences in Chronicles than other portions of the Bible. A second observation is that not all textual notes are in the textual notes section, occasionally they appear in the footnotes.
After the translation and notes, Merrill offers “exegesis and exposition” of the section, usually covering several verses in each section. Given the constraints of the commentary, a phrase-bu-phrase commentary is impossible so he focuses on particular problems in the text which need explanation. He comments on differences between the Deuteronomic Historian (DH) and the Chronicler, especially where the Chronicler omits something from the DH. Where there are clear parallels he provides reference to the text in the DH. Hebrew is included in the main text, although most technical details are placed in the footnotes. Even though the Hebrew text is not transliterated most readers without Hebrew will have no problem following Merrill’s comments. The footnotes interact with major commentaries and secondary literature on Chronicles.
After the commentary proper, there is a brief theological reflection on the section of Chronicles. These conveniently indexed at the beginning of the volume. In the section on the “Exploits of David,” Merrill comments that the Chronicler describes David as an “almost impeccable super-hero who does little wrong and is triumphant in nearly every undertaking to which he puts his hands” (251). From this observation, he briefly points to various Second Temple texts which express similar messianic expectations about David, including the New Testament.
Conclusion. Merrill has contributed a solid evangelical commentary on the often ignored books of 1 & 2 Chronicles which will help pastors and teachers work through the books as they present them to God’s church. His emphasis on eschatological hopes is important since these continue to develop throughout the Second Temple period and are foundation for understanding the Gospels. This is my main criticism of the volume, the theology sections are less robust than I hoped given the introduction to the commentary. This intra-canonical reading has become popular in recent years and Chronicles is a worthy place to use the methods of canonical criticism. Nevertheless, this was not the goal of the commentary so it is unfair to consider this a shortcoming. Merrill’s commentary is a worthy contribution to the Kregel Exegetical Commentary 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.
The Logos Bible Software “Free book of the Month” is Urlich Luz’s excellent Matthew 1-7 in the Hermenia series from Fortress Press and for a mere $1.99 you can get the second volume (Matthew 8-20). These volumes retail for $75 each! Luz taught at Göttingen University and the University of Bern in Switzerland until his retirement in 2003 and is one of the premier interpreters of Matthew.
Typical of the Hermenia commentary series, this is a highly detailed exegetical commentary which interacts fully with the text of Matthew as well as the best in critical scholarship. Luz provides detailed bibliographies for each pericope, analyzes the structure and redaction history (especially important for the Sermon on the Mount). The exegesis often takes into account the history of interpretation (see, for example, on the “Golden Rule” in Matthew 7:12). He concludes with a “meaning for today” section.
As is typical, Logos is running a giveaway- the entire Hermenia series (nearly $1400 retail!) This includes not only the Hermenia volumes, but the Continental commentaries that fill out the Hermenia series. This one is worth entering as many times as they allow!
I noticed only recent Logos gives away free books through Faithlife’s Verbum brand as well. This month they offer Wilfrid Harrington’s Revelation in the Sacra Pagina series for free, and John Donahue & Daniel Harrington’s Mark commentary in the same series for only 99 cents. The Sacra Pagina is written by the best in Catholic scholarship, but this should not limit their usefulness Luke Timothy Johnson on Acts in this series is excellent, I have used Richard’s commentary on 1-2 Thessalonians in the series and found it very useful.
Faithlife also has a Classics brand, Noet. They are giving away Caesar’s Gallic War. This is the two-volume Loeb Classical Library edition and includes both the Latin text and an English translation by H.J. Edwards. It is an older translation (and available around the Web in various forms). If you have the Perseus Project through Logos, you may already have this set. For 99 cents you can add Caesar’s Civil Wars to your library as well. You can enter a giveaway through Noet this month for the entire 20-volumes of Pliny’s Natural History in the Loeb Library.
All of these books are usable on any Logos platform (PC, Mac, mobile devices, etc.) You can build your Logos Library up with several excellent resources for very little money this month, so click the links and download the books!
The Logos Bible Software “Free book of the Month” is Gary V. Smith’s Mentor Commentary on Amos published by Mentor in 1998. The book was originally published by Zondervan in 1989, this is a “revised and expanded” edition. In the preface, Smith says the revisions are some developments in his own thinking about Amos especially as it relates to the “Sociology of Knowledge.”
You may recall Gary Smith’s recent Interpreting the Prophetic Books (Kregel, 2015) which I reviewed in May, or his commentary on Isaiah in the NAC series from Broadman & Holman. After this Mentor commentary was published, he contributed Hosea, Amos, Micah in The NIV Application Commentary (Zondervan, 2001). He has also contributed sections on Isaiah and Esther in Jason DeRouchie, What the Old Testament Authors Really Cared About (Kregel, 2014).
In addition to the free book, Logos is offering Irvin A. Busenitz ‘s Mentor Commentary on Joel & Obadiah for only $1.99. Busenitz was at Talbot Theological Seminary before becoming a founding member of The Master’s Seminary. This commentary was published in 2003.
Both Smith and Busenitz represent conservative voices on the prophets, so there is little in these commentaries discussing sources for the prophecies or potential revisions (such as those suggested by Wolff in his Hermenia commentary on Amos, for example). Smith gives a brief overview of composition theories for Amos and conclude these theories risk “stripping the heart” from the message of the prophet. With respect to Joel, Busenitz dates the book early, about 860-850 B.C., although he does recognize there is no “easy solution” to the complex problem of dating this particular prophet. Likewise, he dates Obadiah to the reign of Jehoram and before Jeremiah rather than the later Exilic date. Both commentaries represent careful exegesis from a conservative perspective from scholars who are experts on the Hebrew language.
Be sure to get both books during the month of September and enter the contest to win all 16 volumes of the Mentor series ($370 value).
As a bonus, Zondervan is also giving away a book in the Logos library: Walter Kaiser’s The Promise-Plan of God (Zondervan, 2008). This is a “biblical theology of the Old and New Testaments.” Like Goheen and Bartholomew’s The Drama of Scripture (Baker), this is a college level textbook which offers an overview of the story of the whole Bible. Anything Kaiser writes is worth your attention.
The Logos Bible Software “Free book of the Month” is Mikeal C. Parsons Acts commentary in the Paideia series from Baker. Mikeal Parsons is a top Acts scholar and the Paideia series pays close attention to the cultural and educational context from which it emerges. Parsons see Acts as a charter document explaining and legitimating Christian identity for a general audience of early Christians living in the ancient Mediterranean world
In addition to the free book, Logos is offering Charles Talbert’s Ephesians and Colossians volume in the Paideia series for only $1.99. I have always enjoyed reading Talbert’s work (especially his Reading Acts, which I still maintain I did not know about when I named this blog…) As always, Logos is running a giveaway for the month, this time for the whole twelve volumes of the Paideia series. Head over to Logos and enter the contest as many times as you possibly can, these commentaries are all worth owning.
Logos is also running a “back to school sale” (which is not unusual since it is back to school time and Logos runs sales about every three hours). Each week they will be offering a new book, and this week it is Claus Westermann’s Continental Commentary Series: Genesis 1-11 (Fortress, 1994). This free book is not exactly free, you have to share the sale on twitter or Facebook to download the book. Spamming your friends is a small price to pay for this classic commentary on Genesis.
Check the “back to school” sale next week for another offer.
Logos Bible Software partners with Kregel this month to offer Thomas Schreiner ‘s 40 Questions About Christians and Biblical Law (Kregel, 2010) for their “Free Book of the Month” promotion. Schreiner explains the “interplay between Christianity and biblical law.” Schreiner is well-known for his Baker Exegetical commentary on Romans and the Zondervan Exegetical Commentary on Galatians. He serves as professor of New Testament Interpretation at The Southern Baptist Theological Seminary and was the president of the Evangelical Theological Society in 2014.
This book is part of Kregel’s “40 Questions” series. Schreiner therefore follows a Q&A format in order to cover a wide variety of questions about the relationship of Christians and the Law, such as What Does the Word Law Mean in the Scriptures? Does the Old Testament Teach That Salvation Is by Works? Does Paul Teach That the Old Testament Law Is Now Abolished? Is the Sabbath Still Required for Christians? Should Christians Tithe?
In addition to this free book, Logos is offering Four Views on the Warning Passages in Hebrews (Kregel, 2007), edited by Herbert W. Bateman IV. Bateman begins the book with a lengthy essay introducing the reader to the Warning Passages in order to set up the debate. The four views covered in the book are the “classic Arminian” by Grant Osborne, the “classic Reformed view” by Buist Fanning, the “Wesleyian Arminian view by Gareth Lee Cockerill and the “moderate Reformed view” by Randall Gleason. As is typical of these four-views books, each author responds to each position, and George Guthrie offers a concluding comment. More than most texts in the New Testament, exegesis of these passages in Hebrews is very much influenced by theological perspectives, so this book offers a balanced survey of the options.
So for 99 cents you can have two excellent books representing conservative Evangelical biblical scholarship. Both are worth owning and reading. But Logos is also giving away a copy of Logos 6 Bronze along with the six 40 Questions books published in the Logos library (a $670.90 value). Head over to Logos and get the two free/almost free books and register to win Logos 6.