Isaiah

John M. Soden and Randal Emery Pelton, Genesis (Kerux)

Soden, John M. and Randal Emery Pelton. Genesis. A Commentary for Biblical Preaching and Teaching. Kerux Commentaries. Grand Rapids, Mich.: Kregel Ministry, 2025. 752 pp. Hb. $54.99   Link to Kregel Ministry  

Kregel’s Kerux commentary series combines a rich exegetical commentary with timely preaching in order to help pastors and teachers prepare sermons and lessons for the church. In this new commentary on Genesis, exegete John M. Soden (PhD, Dallas Theological Seminary) combines pastoral experience and academic credentials. Soden previously published In the Beginning… We Misunderstood: Interpreting Genesis 1 in Its Original Context (with Johnny V. Miller, Kregel, 2012). The preaching sections are written by Randal Emery Pelton (PhD, Capital Seminary & Graduate School; DMin, Gordon-Conwell Theological Seminary). Pelton serves as senior pastor at Calvary Bible Church in Mount Joy, Pennsylvania (since 2003), and adjunct faculty at Lancaster Bible College, Capital Bible Seminary, and Gordon-Conwell. He previously published Preaching with Accuracy (Kregel Ministry, 2015, reviewed here). His website, Pelton on Preaching, aims to help pastors preach with precision and passion.

Kerux Genesis

Soden and Pelton divide Genesis into four major sections and forty-five preaching units.

  • Genesis 1:1-11:9—The Primeval Narratives
  • Genesis 11:10-25:11—The Abraham Narratives
  • Genesis 25:19-37:1—The Jacob Narratives
  • Genesis 37:2-50:26—The Fourth Generation Narratives

Notice that the genealogy in Genesis 25:12-18 is missing. They call this “Family History of Ismael.” They provide three paragraphs of explanation, but do not consider the genealogy a preaching unit. Each major section is introduced with several pages on its literary structure, theological themes, and preaching suggestions. This will be helpful, since most pastors and teachers will not teach the entire book of Genesis in a single long series. Pastors should select one of these four units as a sermon series (your congregation will appreciate this). Weird observation: these sections are a single column, while most of the rest of the commentary is two-column.

A “preaching unit” is a section that can reasonably be covered in a single sermon or teaching session. The authors provide a one-sentence exegetical idea, a theological focus, and a preaching idea for each unit. These should look familiar to those who have read Haddon Robinson on preaching. These are one-sentence summaries of what the sermon should look like. Following this are two paragraphs of “preaching pointers.” This material is gathered on pages 13-48 and repeated at the beginning of each preaching unit.

The twenty-page introduction seems brief, considering seven pages discuss structure and outline (contrasting the Tolodoth structure with Gary Rendsburg’s work on Genesis). This is the nature of the Kerux series; the commentary is much more interested in the text of Genesis than in typical introductory issues. If the book is taken at face value, Moses is the author. But this does not imply that Moses wrote every word in the book (although this introduction does not discuss source criticism, traditional history, etc.) A decision on authorship will affect the date and place of writing. Even if the traditional authorship is accepted, the date of the Exodus is an open question. Nevertheless, they conclude that the occasion and the original recipients were Israel after coming out of Egypt, likely during the wilderness period.

As with other volumes in the Kerux series, there are numerous sidebars discussing cultural and historical issues. In this, there are interesting sidebars on cosmic conflict, surrogate wives, dreams, Levirate marriage, covenant meals, the adoption of Ephraim and Manasseh, the identity of Jacob’s assailant, household gods, and marriage contracts (and many, many more). In addition to these, there are extensive “translation analysis boxes. In these sections, Sodon discusses Hebrew lexical and syntactical issues by comparing popular English translations. This is helpful, especially for pastors, who must deal with a variety of translations in their congregation. Sodon explains the reasons why some translations choose a particular English word based on the Hebrew text.

The exegetical section proceeds through the text by paragraphs. Even in a commentary of this length, it is impossible to deal with every word and phrase in the book of Genesis. Soden comments on the Hebrew text, which often appears without a transliteration. Secondary sources are cited with in-text citations rather than footnotes. Each exegetical unit concludes with a comment on the text’s theological focus.

Pelton’s Preaching and Teaching Strategies begins with an exegetical and theological synthesis. These short reflections on the main point of the passage are followed by a repetition of the preaching idea. He then provides a series of comments on contemporary connections, the sorts of things an interpreter needs to consider before they preach or teach the passage. Sometimes these are canonical connections, others are warnings or advice to preachers as they prepare. The final section is “Creativity in Presentation.” These sections offer suggestions for drawing the congregation into the text (illustrations, for example). These seem shorter to me than other Kerux volumes, but also less gimmicky. The “Creativity” sections often include contemporary movies (The Lord of the Rings) or famous Christian writers (C. S. Lewis, and a host of ancient church writers). Pelton does some of that, but these sections are more concerned with how the narrative works within the larger story of Genesis and the Bible.  Each preaching unit concludes with discussion questions that guide the sermon’s application.

Conclusion. Soden and Pelton’s commentary on Genesis will be a valuable resource for pastors and teachers presenting the first book of the Bible in the local church. They do not get bogged down in the fine details, which distract many (especially in the first eleven chapters). By focusing on the text’s meaning and narrative flow, Soden and Pelton provide a solid foundation for reading Genesis with clarity.

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.

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.

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:

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 Original Sign of Immanuel – Isaiah 7:1-14

At Christmas we are used to hearing about the “sign of Immanuel” and that the “virgin will conceive a child.” Rarely does a Christmas sermon look back to the original context of the Immanuel passage. But Matthew may very well have intended his readers to remember the context of Isaiah 7:14 when he quoted it as fulfilled in the birth of Jesus in Bethlehem.

Isaiah 7:14, the sign of Immanuel

Early in the career of King Ahaz of Judah, he was threatened by two larger kingdoms to the north, Israel and Damascus. Isaiah 7-8 and 2 Chronicles 28 connects Ahaz’ idolatry to the attacks from the King of Aram and the King of Israel. It is this threat and response that will have a chilling effect on the politics of Palestine and the survival of Judah as a nation.

Perhaps the kings of Israel and Damascus sought to encourage Ahaz to join in the resistance to Assyrian invasion. In Isaiah we are told that they intend to put an unidentified “son of Tabeel” on the throne of Judah, someone that would be their “puppet” and would join them in rebellion against Assyria.

The Lord offers to give Ahaz a sign that these things will happen (Isaiah 7:10-16). Ahaz appears to take a high “spiritual” attitude by saying that he would not put the Lord to the test. The Lord, however, gives him the sign anyway – The sign of Immanuel.

Isaiah 7:10–16 (ESV) Again the Lord spoke to Ahaz, “Ask a sign of the Lord your God; let it be deep as Sheol or high as heaven.” But Ahaz said, “I will not ask, and I will not put the Lord to the test.” And he said, “Hear then, O house of David! Is it too little for you to weary men, that you weary my God also? Therefore the Lord himself will give you a sign. Behold, the virgin shall conceive and bear a son, and shall call his name Immanuel. He shall eat curds and honey when he knows how to refuse the evil and choose the good. For before the boy knows how to refuse the evil and choose the good, the land whose two kings you dread will be deserted.

The sign is that a woman in Ahaz household will give birth to a child, and before that child is old enough to “know right and wrong” the coalition of the two kings will be broken. The name of the child is significant – Immanuel means “God with us.” The Lord is saying to Ahaz that no matter how evil and corrupt your heart is, God is still with you and has a plan and a purpose in the world. God is still with you even though you are in no way recognizing his presence and protection.

The original context of the sign of Immanuel is God’s protection of his people at a dark and desperate time in their history. Judah was not faithful to the covenant at this time, yet God promises to protect them on account of the promises that he made to David.

The birth of the child is important because it gives Ahaz an indication that it is only a few years until the nation is saved. Perhaps the child is Hezekiah himself, a king who will be faithful to the covenant and be instrumental in Judah’s salvation from the Assyrians (2 Kings 19). But the name of the child is far more important, his name is “God with us.” Even at the darkest moment for Jerusalem, God is still with the nation and has a plan to save them out of a disaster so great it would effectively end the line of David.

This is the story which Matthew wants us to remember when he says “all this was fulfilled” in Matt 1:22-23. He is recalling the time when Judah was unfaithful and not looking to God for protection, yet God was “still with them” and would protect them because of his promise to David.

Book Giveaway Winner! – Andrew Abernathy, The Book of Isaiah and God’s Kingdom (IVP 2016)

abernety-isaiahToday is the day I pick a winner for a copy of Andrew Abernethy’s Book of Isaiah and God’s Kingdom. There were 28 people signed up (I allowed only one entry per person). I took each of your names, sorted randomly and then pasted them into Excel. Random.org gave me a number between 1-28, and the winner is…..

Abraham Ndungu

If Abraham can contact me privately (plong42@gmail.com) I will make arrangements to ship the book out as soon as possible. Thanks to everyone for signing up, I will have another book giveaway to announce this afternoon.