Biblical studies

Review: Reading the Bible on Turtle Island

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Cover image of "Reading the Bible on Turtle Island" by T. Christopher Hoklotubbe and H. Daniel Zacharias

Reading the Bible on Turtle Island

Reading the Bible on Turtle Island, T. Christopher Hoklotubbe and H. Daniel Zacharias, foreword by Shari Russell. IVP Academic (ISBN: 9781514007563)2025.

Summary: A reading of scripture that takes North American indigenous culture and experience seriously.

One of the joys of studying the Bible with college students from many cultures was that others recognized things in the text that resonated with their culture but not mine. In those years, we often talked about how God had not left God’s self without a witness in any culture. God is present among all the peoples of the world. They recognize that witness when they hear or read scripture. Yet often, Christians who engaged with North American indigenous culture considered it utterly without value. While we can read any culture into the Bible, the authors of this work believe that Creator has also worked in the cultures of the indigenous people of Turtle Island (North America). When we reading the Bible, valuing our own cultural heritages, scripture often speaks meaningfully and connects with that heritage.

This book is primarily written for other indigenous, First Nations people. The authors invite readers to join into a kind of circle dance of indigenous hermeneutics. They also use the image of a medicine wheel with four quadrants: scripture, cultural traditions, creation, and our hearts and minds. This sounds quite similar to the Wesleyan quadrilateral. Then they walk us through six episodes in scripture, read in light of this hermeneutic.

They begin with both biblical and indigenous accounts of creation. What stands out is the relatedness of all things, and our relationship to the earth, its creatures, each other, and Creator whose “breath and presence” fills all things. Then they read Jesus’ proclamation of Jubilee in Luke 4 alongside the “Harmony Way.” Jesus brings shalom that fulfills the good way of relationship with all creation, with our human and more than human kin.

The vision quest, through which a person understands who one, and one’s relation to one’s ancestors, is vital to indigenous cultures. The authors observe how important vision is in scripture noting the visions of the prophets and the Apostle Paul. But most intriguing was the idea of the four visions of Jesus: in the wilderness, the Transfiguration, Gethsemane, and the cross. In particular, the 40 day wilderness experience, following the anointing of the Spirit, parallels the vision quest.

The authors emphasize that their reading is a post-colonial reading. Indigenous experience includes the “trail of broken treaties” by which peoples were displaced from their home lands. From the seizure of Naboth’s vineyard to the exile in Babylon, scripture also speaks of dispossession. At the same time, it portrays a Creator who keeps his treaties. And the Jubilee of Jesus includes the returning of lands. Then there was the terrible experience of the boarding schools that resonate with readings of the efforts to assimilate exiles like Daniel. He stands out as a model of resistance.

The authors conclude with the many ceremonies celebrated by indigenous peoples. The authors visited sweat lodges, smudgings, circle dances, and drum circles. Rather than outright rejection, the authors note how the Eucharist is an adapted celebration. This may serve as a model for relating to other cultural celebrations.

What is striking throughout is the respect for both indigenous culture and experience, including colonial traumas, and biblical narrative. But rather than a theology of grievance, the character of this work is a focus on the Creator, our community with human and more than human kin, and restoration and reconciliation.

One of the remarkable features is an addendum that is less bibliography and acknowledgements than a naming of the indigenous scholars who preceded the authors. In this, one sees exemplified the honoring of relationships, ancestors, and mentors. These even include “settlers” who have been allies.

In conclusion, this book models some of the ways indigenous peoples might read scripture while honoring their cultural heritage. But the authors also offer insights we may miss in our own readings–our relationship with the rest of creation, a richer vision of shalom and indeed a vision of visions! We often identify with Daniel. Might we view ourselves through the lens of his captors? We are incensed with the wrong done to Naboth but do we ever identify with the dispossessors? Reading scripture with the indigenous people of Turtle Island as a “settler” both enlarges and challenges my perspectives. But isn’t that what always ought happen with scripture?

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Disclosure of Material Connection: I received a complimentary copy of this book from the publisher for review.

Review: Did Jesus Really Say He Was God?

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Cover image of "Did Jesus Really Say He Was God?" by Mikel Del Rosario

Did Jesus Really Say He Was God?

Did Jesus Really Say He Was God?, Mikel Del Rosario. IVP Academic (ISBN: 9781514011010) 2025.

Summary: Using methods of historiography, demonstrates that Jesus opponents believed him to be claiming divinity.

Christians believe Jesus was the Son of God, eternally God with the Father and the Holy Spirit. We also believe he assumed a fully human nature, God and man in one person. But did Jesus ever say he was God in those words? The honest answer is “no.” And for some, this leads to the belief that subsequent to his time on earth, the church “made” him God. However, many of us point to statements in the gospels in which Jesus implies his deity in conversation with his adversaries. They believed him to be making a blasphemous claim to deity and Jesus does not deny it. Furthermore, Jesus teaches and acts in ways consistent with a consciousness of deity. But can we trust these accounts to provide us with reliable, historical information?

That is the question that troubled Mikel Del Rosario as he encountered questions similar to those raised above. In this book Del Rosario focuses on two passages from the earliest gospel, Mark, where Jesus makes implicit claims of divinity understood in those terms by his adversaries. He uses historiographical methods to determine the probability of the different elements in these two passages and the overall probability that the implicit claims of divinity are highly evidenced facts. The two passages he considers are Mark 2:1-12, the healing of the paralytic, and Mark 14:53-65, Jesus examination before the Jewish Sanhedrin.

In the first part of the book, he discusses his historiographical methods and the rules of evidence he and other historians use in investigating Jesus. He sets out seven rules of evidence which he will apply: 1. multiple attestation; 2. dissimilarity (from both Jewish sources and subsequent church sources; 3. rejection and execution; 4. coherence; 5. embarrassment (elements that would be embarrassing to the church); 6. contextual plausibility; and 7. inherent ambiguity.

In Part Two, he examines the healing of the paralytic. He identifies five historical facts that he believes are at least highly probable: Jesus reputation as a miracle worker, the core scene, Jesus forgiveness saying, the scribal response, and Jesus authority saying. The conclusion was that it is highly probable, historically, that Jesus exercises divine authority to forgive sin.

In similar fashion he applies the rules of evidence to examine five historical facts in the Jewish examination of Jesus. Firstly, the authenticity of Jesus rejection by Jewish leaders and crucifixion, which he deems certainly historical. Then the remaining four facts are highly probable: the authenticity of the core scene, the authenticity of the high priest’s question, the authenticity of Jesus’ reply, and the authenticity of the blasphemy charge. Again, he concludes it was highly probable that Jesus spoke of himself as the Son of the Blessed. Likewise, it’s highly probable that his adversaries understood this as a blasphemous assertion of deity.

Then, in the final part of the book, he assesses this conclusion against those of Bart Ehrman, Tobias Hagerland, and Daniel Kirk. He found that in terms of plausibility, scope, explanatory power, and the use of less ad hoc, his analysis came out better than each of these. He concludes that Jesus did implicitly say he was God, and there are good historical grounds to believe this. And this was believed by the earliest Christians, not made up in later years.

All this stands and falls on the validity of his historiography. Can the probability of the core facts of these passages be established using the methods he uses? As far as I can tell, he uses methods used by others. I would like more discussion of why others reach different conclusions. I do appreciate the engagement with other prominent scholars. Above all, he gives even firmer grounds for those of us who have used these passages to argue Christ’s deity. He likewise provides a good basis for the conviction that this idea came from Jesus himself. He does all this carefully and methodically. This is a valuable and encouraging study.

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Disclosure of Material Connection: I received a complimentary copy of this book from the publisher for review.

Review: Enabling Grace

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Cover image of "Enabling Grace" by Susan Mathew

Enabling Grace

Enabling Grace, Susan Mathew. Langham Global Library (ISBN: 9781839732782) 2025.

Summary: A disability reading of Paul’s letters focusing on 2 Corinthians 12:7b–10, asserting the grace of God amidst human weakness.

In recent years the church has begun to recognize the importance of welcoming and supporting those with disabilities. In the U.S., it is estimated that 28.7 percent of our people have some form of disability. The reality is that that at some point in our lives, most of us will have some form of disability. In all our communities, this group represents a significant part of our mission field.

Much of the writing has focused on what churches can do to accommodate persons with disabilities. Increasing thought is also being given to how we support families of those with disabilities. For most of us, when asked for the biblical grounds for such work, we might appeal to both the Great Commandments to love God and neighbor and the Great Commission to make disciples of all the nations and those within them.

But how does God regard, and how ought we regard those with disabilities? Dr. Susan Mathew is uniquely equipped to address these questions. She not only has a doctorate in biblical studies and teaches New Testament at Faith Theological Seminary in Kerala, India. She is the parent of a son, Jyothish, with cerebral palsy. As she sought to address the needs of her son, she recognized many other families in Kerala with children with special needs. This led to founding the Deepti Special School and Rehabilitation Centre, which she directs. Thus, she combines biblical scholarship and extensive personal experience in this book.

Her focus is on select letters of the Apostle Paul, his use of the language of weakness including his “thorn in the flesh.” She considers how God works in human weakness and how the body of Christ may honor its weakest members. Mathew begins by addressing definitions and models of disability. She also identifies the passage in 1 and 2 Corinthians she will discuss. She lists the words used, with a focus on asthenia or “weakness.” Before turning to more detailed examination of relevant passages, she discusses disability in antiquity. Sadly, the fate of infants with disability was abandonment and death. In Judaism, disabilities excluded people from temple service. Many viewed disabilities as the result of sin or God’s curse.

Then chapter three considers God’s choice of the weak and foolish, described in 1 Corinthians 1:18-2:7. God works through the ultimate expression of weakness, the foolishness of the cross to subvert society’s norms and worldly wisdom. God identifies with and choose the weak as objects of his grace. Chapter four then turns to Paul’s teaching on gifts and the interdependence of the body of Christ. Among the gifted are those with disabilities, revealing God’s power working through human weakness. This calls for mutual concern and the honor of the less honorable. Above and over all is the love of 1 Corinthians 13. Chapter four also deals with 1 Corinthians 15 and the resurrection of the body. In this is both continuity and discontinuity, most notably, the transformation of all weakness and disability.

But what hope is there for the suffering and affliction caused by disabilities in this life? Chapter five turns to this question, looking at 2 Corinthians 1:3-10 and 12:7-10. Mathew considers the role of patient endurance, our partnership in suffering, and the comfort we have in Christ. Then she turns to an in depth study of Paul’s “thorn in the flesh.” She explores what this may have been, Paul’s prayer and how Christ met him in weakness.

The final chapters unpack all this. Chapter 6 recounts the author’s personal story and her experience of God’s power in her Christian community. In the final chapter, she explores what a holistic theology of grace means in the context of disability, including how Paul’s disability deepened his understanding of enabling grace.

This book is a good beginning toward a theology of disability. Coupled with the author’s personal testimony, it speaks powerfully of God’s enabling grace for persons with disabilities. And it calls us to be communities of mutual care and interdependence, recognizing the grace and gifts of God on those with disabilities.

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Disclosure of Material Connection: I received a complimentary copy of this book from the publisher for review.

Review: Matthew

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Cover image of "Matthew" by Darrell L Bock and Timothy D. Sprankle

Matthew

Matthew (Kerux Commentaries), Darrell L. Bock and Timothy D. Sprankle. Kregel Ministry (ISBN: 9780825458255) 2025.

Summary: A Kerux Commentary combining exegesis of Matthew with communication insights for teaching and preaching.

The Kerux Commentary series is designed for pastors and teachers. First, an accomplished exegetical scholar unpacks the literary structure and theme of a text, offering a brief expository overview, verse-by verse discussion of the text, and a theological summary of the text. Then, a skilled preacher focuses in on a “Big Idea” from the exegesis, offers contemporary connections and creative ideas for presentation. This part concludes with a succinct preaching outline and discussion questions. In the case of this volume, New Testament scholar Darrell L. Bock (Dallas Theological Seminary) combines with Timothy D. Sprankle, senior pastor at Leesburg Grace Brethren Church in Northern Indiana.

Like most commentaries, this offers an introductory section. Reflecting its conservative character, it favors Matthean authorship, written for an audience of churches near Judea, and a date prior to the fall of the temple. It notes the prophetic claims of Matthew, which the commentary traces, suggesting an apologetic purpose. Unlike proposals that Matthew draws on Mark and is the source for Luke, this commentary accepts the more traditional proposal of Matthew’s dependence on Mark, a shared source with Luke (some form of the hypothetical Q?) and unique materials to which Matthew had access.

A few highlights from this lengthy commentary. The birth narrative (2:1-23) recognizes God’s providential leading and protection. The temptation passage (4:1-11) highlights Israel’s wilderness history and Jesus qualification to reverse Adam’s sin. Within the Sermon on the Mount, the discussion of 5:21-48 highlights the love that goes beyond the law, that righteousness is about more than being right. The commentary on 8:1-9:38 highlights the three triads of miracles and how they reveal his authority and call for a choice.

Then, as opposition intensifies, Jesus turns to parables (13:1-58). Specifically, disciples are distinguished as those who listen, discovering the power and preciousness of the kingdom. However, opposition continues to intensify as Jesus extends God’s compassion in 15:1-16:12. Then, I appreciated particularly the contrast drawn in the commentary on 19:3-30 between the humility of children and the obstacles wealth create to knowing God.

Finally, we turn to the Passion narratives in Matthew. I loved how the authors connected the healing of the blind in Jericho with the Triumphal entry (20:29-21:11). The commentary shows the intensifying opposition, how Jesus met every challenge. The commentary on the Olivet Discourse (24:1-25:46) both reflects and an awareness of Matthew’s original audience, and the contemporary need to be watchful and about the work of the kingdom. The trial and death narratives focus on Jesus innocence and messianic identity.

The exegetical commentary emphasizes readability over extended discussions of minutiae with lots of Greek text and footnotes. Yet, the engagement with scholarship shows in references to other scholars and the concluding bibliography. Also, sidebars on other Jewish sources relating to a particular text offer good background. However, I found the preaching material less helpful. Although it suggests helpful directions in contemporary application of the text, I thought it could become a substitute for prayer for reflection and exegesis of one’s congregation or audience. Nevertheless, the suggestions of visual media and other creative actions helpful in breaking out of preaching ruts.

In sum, I think many pastors will find this a solid and accessible resource for study, preaching and teaching.

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Disclosure of Material Connection: I received a complimentary copy of this book from the publisher for review.

Review: The Fourth Synoptic Gospel

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Cover image of "The Fourth Synoptic Gospel" by Mark Goodacre

The Fourth Synoptic Gospel

The Fourth Synoptic Gospel, Mark Goodacre. Wm. B. Eerdmans Publishing Co. (ISBN: 9780802875136) 2025.

Summary: Maintains that John knew of and used Matthew, Mark, and Luke in composing his gospel.

Two things a first time reader of the New Testament will notice: the similarities of Matthew, Mark, and Luke, and how different John’s gospel is from these. As it turns out, biblical scholars also noticed this and most over the last hundred years have concluded that John’s account is independent of the other three, commonly known as the Synoptic Gospels. It is generally believed that Matthew and Luke drew much of their material from Mark as well as using sharing a common source known as “Q.” Today, more are questioning the “Q” hypothesis since no “Q” document has ever been found.

Mark Goodacre, as his title suggests, believes John knew of the other three gospels and used them in his composition of John. First, he begins his case by noting the numerous instances of verbal agreement between John and the Synoptics. He sets passages side by side showing agreement in both Greek and English texts. Then he observes the parallel ordering of a number of events between John and the Synoptics.. From this, he argues, based on linguistic analysis, that John’s drew from Mark as mediated through Matthew and Luke.

In addition, John’s selectivity actually presupposes that not only he, but his readers, were familiar with the other gospels. He doesn’t include material that his readers were already familiar with. At other times, John recounts the same incidents but uses direct speech, putting Synoptic narrative on the characters lips.

Another question scholars raise is whether the Beloved Disciple of the gospel is John the son of Zebedee, as traditionally believed. Goodacre considers the various arguments for who the Beloved Disciple might be if not John the son of Zebedee. Goodacre agrees with the textual pointers to John, yet also that he is “an idealized witness to the key events of the earliest Christian tradition.”

Finally, Goodacre argues that while expressed in distinct language, John’s Christology is consistent with Synoptic Christology. He uses fourteen terms for Jesus in common with the Synoptics. The “I am’s” find precedence in Jesus statement in walking on water (Matthew 14:27//Mark 6:50). The seven “I am sayings all use imagery found in the Synoptics.

I found the evidence of verbal agreement most persuasive for his argument. A shared oral tradition alone would likely have been marked by less agreement. I also found the argument of John’s presupposition of the other gospels credible for explaining the differences. Lastly, I appreciated the discussion of Christology and how John’s is consistent with the others. However, I would like more discussion of the differences, particularly in discourses, that we find in John. Perhaps that’s another book!

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Disclosure of Material Connection: I received a complimentary copy of this book from the publisher for review.

Review: The Authority of the Septuagint

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Cover image of "The Authority of the Septuagint," Gregory R. Lanier and William A. Ross, eds.

The Authority of the Septuagint

The Authority of the Septuagint, Gregory R. Lanier and William A. Ross, eds. IVP Academic (ISBN: 9781514009727) 2025.

Summary: A multi-perspectival approach to the question of the authority of the Greek Old Testament, or Septuagint.

Alexander the Great ruled between 335 and 323 BC. During this time he brought the eastern Mediterranean, the Near East, Egypt and former Persian territories all the way to India. Greece supplanted Persia as the great power. After his death, several rulers divided this kingdom. However, the lingua franca of this empire was Greek. Alexandrian Jews, responding to this reality, translated into Greek the Hebrews scriptures, beginning with the Pentateuch, and eventually the rest of what we would call the Old Testament. Legend has it that a team of seventy (or seventy-two) were responsible for this translation, hence its name, Septuagint.

Today, biblical translations of the Old Testament are based, on the Hebrew Masoretic text, a tradition that traces back to Jerome. Yet, the question remains of the authority of the Greek Old Testament. Why so? First of all, the New Testament writers, who wrote in Greek, often but not always quote from the Septuagint. This, along with the growing collection of documents that would form the New Testament, were the scriptures of Greek-speaking churches. Likewise, the early church fathers often quoted these scriptures. They functioned as a source of authority for early churches. And for the Eastern Orthodox churches, they still do.

One of the problems that arise is that there are differences between some of the Greek texts used in the New Testament and the Hebrew text. Contemporary translators often note in footnotes these differences and other places where alternate readings of the Septuagint may shed light on the meaning of a text. Finally, the authority of this translation raises questions about the authority of all our translations. As we quote those translations, in what sense may we say, “thus saith the Lord”?

This volume brings together the contributions of a variety of scholars in different fields to address the contemporary relevance and authority of the Septuagint in both academy and church. To begin, Greg Lanier addresses the question of canon, arguing that the Septuagint originally did not include apocryphal books but only the three current divisions of Hebrew scripture: the law, prophets, and writings. Then William A. Ross traces the somewhat complex history of Jewish scriptures, how they were passed down and translated.

Thomas Keane studies the citations of scripture in the New Testament and the variations and concludes that the sources they had available, and their rhetorical purposes shaped their usage. While not furnishing a conclusive basis for the authority of the Septuagint, it revealed that they considered the Hebrew scriptures in whatever form they had access to them as authoritative in practice. Following this, patristic scholar Edmon L. Gallagher surveys the debates about the status of the Septuagint between Augustine, Origen, and Jerome. He the gist of this discussion was that the Septuagint provided a generally reliable though imperfect rendering of the Hebrew, reflecting the conviction that God communicates through translations.

The discussion then turns to how Reformation and post-Reformation scholars treated the Septuagint. Early on, the Septuagint was set aside for the supremacy of the Masoretic Text. Subsequent scholars recognized that there were places where the Septuagint might correct the Hebrew text. A couple of excurses explore the importance of an Old Testament “kept pure in all ages” as a confessional position.

Then Daniel J. Trier and Joshua McQuaid take a systematic theology approach. They begin by acknowledging the lack of attention by systematic theologians to the authority of the Septuagint. They note that divine authority typically involves creaturely mediation. In addition, they note how our finitude and fallenness helps explain our lack of direct access to original autographs of the text. Finally, they explore how textual traditions and Spirit illuminated interpretations minister the magisterial authority of scripture through translations. James Prothro considers a Catholic perspective through history, noting the significant common ground that exists.

Myrto Theocharous’ concluding chapter offers a synthesis of the book. He notes a general consensus (though not shared by the Eastern Church) that the Septuagint has a derivative authority, along with other translation efforts. However, in its origins as a Greek translation by Jews, it is useful in textual criticism, and may occasionally offer superior renderings to the Masoretic Text. Some scholars offer alternate wording, describing the authority as ministerial or functional.

I thought the book a thorough exploration of a question I’d not previously considered. Essentially, the argument seemed to be that the authority of the Septuagint is on a par with our modern translations. The Trier and McQuaid essay reminded me of God’s gracious providence. He ministers his saving gospel through translations. Even though we lack original autographs, God works through the critical editions of the Hebrew and Greek text we have. God spoke through whatever sources New Testament writers had available. God ministered to countless numbers through the Septuagint. And it continues to be a gift for Old Testament scholars.

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Disclosure of Material Connection: I received a complimentary copy of this book from the publisher for review.

Review: Israel’s Scriptures in Early Christian Writings

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Cover image of "Israel's Scriptures in Early Christian Writings" edited by Matthias Henze and David Lincicum

Israel’s Scriptures in Early Christian Writings

Israel’s Scriptures in Early Christian Writings, edited by Matthias Henze and David Lincicum. Wm. B. Eerdmans Publishing Co. (ISBN: 9780802874443) 2023.

Summary: How Jewish scriptures were used in the New Testament and in other early Christian writings.

The Jewish scriptures were the only “Bible” of the New Testament writers and important for other early Christian writers along with the coalescing collection of texts that make up our New Testament. But what constituted “Jewish scripture” particularly for first and second century CE writers? What materials were particularly important and how did writers appropriate these materials? It is with all these questions that this major reference work of essays concerns itself.

In the Introduction, the editors set up a fourfold system for classifying use of the Old Testament: marked citation, unmarked citation, verbal allusion, and conceptual allusion. Contributors use this system with a high degree of consistency throughout the volume. Then, the remainder of the book consists of five sections of essays, on each of which I will comment briefly.

Contexts

The section begins by asking “what were the “scriptures” in Jesus time?” This is important because no “canon” existed of these scriptures. The following six chapters consider the reuse of scripture in the Hebrew Bible, the Septuagint, in early Jewish literature, in the Dead Sea Scrolls, in Philo and the Alexandrian tradition, and in Josephus.

Israel’s Scriptures in the New Testament

Seventeen chapters make up this section, a major portion of the book. The writers consider every New Testament book. However, this is not in commentary form. Rather essayists note the uses of scripture under the four categories noted above. It is interesting, for example, to note the number of texts Matthew cites whereas the bulk of John’s use is allusions. Likewise, it is interesting to see how Paul’s use of scripture varies from letter to letter.

Themes and Topics From Scriptures in the New Testament

Here, eight chapters consider the use of Jewish scripture under the topics of God, Messiah, Holy Spirit, Covenant, Law, Wisdom, Liturgy and Prayer, and Eschatology. Of the essays in this section, I especially valued the one on Messiah. It demonstrated both a coherent messianism, and yet no monolithic “messianic idea.”

Tracing Israel’s Scriptures

This part of the work studies four books that make up a major part of the New Testament use of Jewish scripture: Deuteronomy, Isaiah, the Psalms, and Daniel. Each chapter explores the uses of the book throughout the New Testament. Then the final chapter considers key persons from the Jewish scriptures throughout the New Testament: Abraham, Moses, David, Jacob, Joseph, and Elijah. The essay also considers lesser known female figures including Eve, Hagar, Sarah, Tamar, Rahab, Ruth, and Bathsheba.

Israel’s Scriptures in Early Christianity Outside the New Testament

Finally, the editors offer a helpful extension of this study beyond the horizon of the New Testament. Essays include studies of the use of Jewish scriptures in the apocryphal gospels and apocalypses, in Adversus Judaeos literature, in Marcion and the critical tradition. It was fascinating, in Adversus Judaeos, to see how Christian writers used scripture as a key source of authority as they engaged Jewish opponents to their message. The concluding essay is wonderful icing on the cake in the form of looking at the use of Israel’s scripture in early pictorial art.

Concluding Comments

I appreciated the breadth of this work not only in the consistent use of the four-fold classification but also in keeping each essay at a manageable length, important in such a long work. Yet for all that, the depth of scholarship, evident in citations and bibliography, is impressive. I suspect, unlike this reviewer, most readers won’t read this straight through. Rather, it serves as a helpful reference work, whether for addressing the Jewish scriptural background to the New Testament, for exegesis of particular books, or for biblical themes. And if you are concerned with the relationship of the two testaments, this is an absolute must read.

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Disclosure of Material Connection: I received a complimentary copy of this book from the publisher for review.

Review: Under Her Wings

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Cover image of "Under Her Wings" by Jennifer Houston McNeel

Under Her Wings

Under Her Wings, Jennifer Houston McNeel. Wm. B. Eerdmans Publishing Co. (ISBN: 9780802885081) 2025.

Summary: A comprehensive study of the mothers mentioned in the New Testament as well as references to motherhood.

What is one topic in biblical studies for which there is significant material but little scholarship? Jennifer Houston McNeel contends that mothers and motherhood is one of those. Some has to do with the space mothers are given in male-written and dominated texts. And then there is the historic dominance of men in preaching and scholarship. This book is an important step in redressing this imbalance. McNeel undertakes a comprehensive study of the mothers who appear in the pages of the New Testament as well as the references, often metaphorical, to motherhood.

She begins by setting the context of mothers in the Old Testament and in Jewish and Greco-Roman culture. The genealogies of scripture emphasize families and every named person, mostly men, had a mother! But the society was patriarchal, though free women had opportunities to manage their households. At the same time, childbirth was perilous, and the purview of midwives and female family and friends. While male metaphors dominate God talk, female images also are used.

Then McNeel turns to the birth narratives, beginning with the four unusual mothers who appear in Matthew’s genealogy. None are conventional. Nor is Mary in Matthew and McNeel likens Joseph to Uriah, the righteous Hittite. He marries her despite the scandal. In Matthew, she is silent. But this is hardly the case in Luke. She engages Gabriel and gives assent, if not consent (McNeel explores the ambiguities in her submission to God’s will). McNeel not only explores the encounter between Mary and Elizabeth but has a fascinating section on Mary as Jesus’ teacher. But how does one mother a grown-up Messiah? McNeel’s next chapter considers John’s portrayal of their relationship at the wedding at Cana and at the cross.

Having considered Mary’s motherhood, the next chapters turn to other mothers in the gospels. First McNeel looks at the accounts of four mothers in crisis: Simon’s mother-in-law, the mother of Jairus daughter, the Syro-Phoenician woman, and the widow at Nain. The one thing in common beyond the urgency of their crises was that none of them are named. These were good mothers, but not all mothers are good. McNeel treats the cases of three mothers which range from ambiguous to evil: the mother of the man born blind who protects her own interests, the mother of James and John, who promotes the interests of her sons (and perhaps herself), and Herodias who exposes her daughter to horror to gain revenge upon John the Baptist. Scripture gives us both exemplars and cautionary tales of motherhood.

Before moving on from the gospels, McNeels considers the metaphors of motherhood associated with Jesus. He speaks of himself as a mother hen. There are allusions to Proverbs Mother Wisdom in his call for people to come to him in Matthew 11:28-30 and he is the logos. Likewise, Jesus uses the imagery of birth to describe the new life he brings. When Jesus speaks of rivers of living water springing from him, the word Jesus uses, koilia, can mean either stomach or womb. Water and blood flow from his side as he gives birth to the church.

Acts is dealt with briefly, because the only references are to Mary, the mother of Jesus, Mary, the mother of John Mark, and the unnamed mother of Timothy. McNeel sees Acts as an interlude in the story of mothers, to become more prominent in the early church. In the undisputed letters of Paul, McNeel finds actual mothers sidelined. Women are co-workers in the gospel mission, playing prominent roles in many situations. But we don’t learn if they were mothers.. However, she observes Paul using a number of metaphors of motherhood. He uses birth pang imagery for the end times and speaks of creation groaning as if in labor. Then he speaks of his own birth and apostleship as untimely. He describes himself tenderly as a nursing mother with the Thessalonians. But he chides the Corinthians for needing milk rather than solid food.

McNeel treats the controversial material material in the pastorals as part of the non-authentic Pauline letters, written at a later time, reflecting the transitional issues facing the church. Meanwhile she notes the commending of Lois, Eunice, and others. She addresses different options for understanding women being saved through childhood, acknowledging problems with all but opting for a straightforward reading of the text, albeit not in individual terms.

McNeel treats Hebrews and the general epistles together, focusing on the faith of Sarah, Rahab, and unnamed mothers. Revelation presents us with the contrast of the virgin and the whore, which may smack of patriarchal norms. Yet Revelation anticipates a new creation where all oppression ends.

The concluding chapter summarizes themes running through this study: new life, suffering, identity, caregiving, and influence. Not only are mothers important in the biblical story, but motherhood images are at the heart of the gospel. This challenges us to combat androcentrism in biblical interpretation.

While I might take issue with some of the author’s ideas about Pauline authorship, overall I deeply appreciated the approach to the study of mothers which foregrounded these women in a helpful way for me. The fact that many women are nameless, in comparison to men, is disturbing. It reminds me that while scripture is both inspired and authoritative, it is also a human document. As a male reader, this book challenges me to notice the portrayals of women. It challenges me to question but also to appreciate. Particularly as a Protestant, we give Mary short shrift. It was illuminating to consider her as the childhood teacher of Jesus. And it was a gift to think of the motherhood images of Jesus, to be “under her wings,” as it were.

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Disclosure of Material Connection: I received a complimentary copy of this book from the publisher for review.

Review: How Did They Read the Prophets?

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Cover image of "How Did They Read the Prophets? by Michael B. Shepherd

How Did They Read the Prophets?

How Did They Read the Prophets?, Michael B. Shepherd. Wm. B. Eerdmans Publishing Co. (ISBN: 9780802885418) 2025.

Summary: A study of Hebrew and Greek interpretations of the canonical prophets including Christian readings.

The author of this book observes in his introduction that the Bible has always been an interpreted book. Later texts interpret earlier ones. For example, 1 and 2 Chronicles interpret earlier histories of the kings of Israel and Judah. Michael B. Shepherd observes that this interpretive work continued in the scribal work on Hebrew and Greek texts of the Old Testament, in subsequent commentaries, including those discovered at Qumran, and by the new Testament writers.

In this book, Shepherd focuses on the prophets of the canonical Old Testament. He adopts the assumption and methods of James Kugel in his study of the books of Moses. Kugel contends ancient readers adhered to four assumptions: 1) the Bible is fundamentally cryptic; 2) the bible is one grat book of instruction and this a relevant text; 3) Scripture is perfect and perfectly harmonious; and 4) Scripture is of divine origin and inspiration. He looks at the ancient extant texts, including the Old Greek, the Masoretic (Hebrew) text, and the Septuagint. Shepherd also considers other early extant texts and targums as well as New Testament readings of relevant texts.

Shepherd applies this method to the prophets, offering chapters on Isaiah, Jeremiah, Ezekiel, and the Book of the Twelve. Rather than offer a traditional commentary, Shepherd focuses on texts cited in the New Testament. He traces the various renderings of texts in different sources as well as how New Testament writers appropriated the text. Shepherd shows how these interpretations “prepared the way” for New Testament readings.

Shepherd’s concluding chapter, “Prophets as Exegetes” opens with some fascinating conclusions about the intersection pf prophets, scribes, and exegesis:

“The older conception of a scribe as a mere copyist has given way to a newer, more accurate view of scribes as exegetes and composers. The older view of prophets as preachers of oral messages has been complemented by an awareness that the concept of a prophet developed in such a way that the scribe became the new prophet. The result has been a greater appreciation for the role of scribal prophets in the interpretation and production of biblical texts. The prophet is essentially redefined within biblical literature itself as someone who exegetes biblical texts and then produces biblical texts on the basis of that exegesis” (p. 114).

Shepherd then unpacks the implications for the formation of the prophetic canon alongside the Five Books of Moses as well as for the “New Testament Prophets.”

For pastors, the chapters on the prophets are most helpful when one is studying a particular biblical text. I suspect access to Bible software that includes the various sources he references is helpful, but not necessary. For me, the concluding chapter was worth the price of admission as a discussion of canonical formation.

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Disclosure of Material Connection: I received a complimentary copy of this book from the publisher for review.

Review: Interpreting Jesus

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Cover image of "Interpreting Jesus" by Dale C. Allison Jr.

Interpreting Jesus

Interpreting Jesus, Dale C. Allison Jr. Wm. B. Eerdmans Publishing Co. (ISBN: 9780802879196) 2025.

Summary: Six essays on Jesus addressing eschatology, Moses, miracles, women with Jesus, memory, and methods of attestation.

In 2010, after completing Constructing Jesus, Dale C. Allison Jr. told his wife, “Honey, I’m done with Jesus” to which she replied, “He’ll be glad to hear that.” In the Preface to this book, he confesses, “But I was wrong. I have been unable to stay away. What he thinks now I do not know.” I cannot speak for Jesus, but I’m glad he didn’t stay away. I found each of the six essays here thought-provoking, the work of a careful scholar not afraid to engage prevailing scholarship with fresh ideas.

The first essay explores the indications that Jesus believed the “last things” were imminent and that the latter days had begun. Yet his followers had to deal with delay beyond what they expected (and we all the more). However, Allison notes the indications as Jesus nears Jerusalem and faces not only unreceptiveness but imminent death, that he foresaw some form of interim period before his triumphal return. He cites the parables of the bridegroom’s delay and the master’s delay as examples. And he looks at examples of contingency in Jewish literature and allows for the possibility of the delay being contingent on the occurrence of certain events.

The next essay explores how Jesus’ life may be seen as a type of fulfillment or enactment of Moses. He does this by way of noting some of the parallels between Moses and Simeon Stylites and exploring how these map onto Jesus. Allison follows this with what I thought one of the most important essays that took exception in some ways to the radical skepticism of Jesus scholarship of the miracle accounts. He allows, with scholars like Michael Licona, that historical investigation does not require on to a priori rule out the miracle accounts. He notes credible contemporary testimony documented both in Catholicism and scholars like Craig Keener. Should the possibility of credible testimony to the miraculous be ruled out for the accounts of scripture?

The Chosen introduces the idea of women being included in the company of Jesus, sometimes traveling with Jesus and the male disciples. While Allison does not interact with this portrayal, his next essay discusses the biblical accounts. He notes the support women gave, and their presence in various accounts. Allison also notes Jesus teaching on the lustful look and other issues relating to men and women. He seems to be reluctant to allow for women as a permanent part of an itinerating band, while allowing for them to accompany a larger group to Jerusalem for feasts.

But how reliable are the memories of the eyewitnesses? Allison’s next essay addresses the question of the reliability of memory. He particularly has in view Richard Bauckham’s strong defense of the eyewitness accounts of the life of Jesus. He considers the case of Peter and Mark and how the literature on memory leads him to bring a measure of caution in weighing their accounts. While not dismissing Bauckham, he raises the question of whether all memories are equally reliable. May some be more reliable than others?

The final essay is a deep dive into the criteria and methodologies used in historical Jesus scholarship. The question is what may we most confidently attribute to Jesus? For example, scholars consider themes that have multiple attestation as more likely to be authentic. They discredit independent sources. Likewise, there is the criteria of dissimilarity. That is, scholars credit Jesus with saying things found nowhere else. Allison explores a number of exceptions to this methodology.

I must confess that as a non-professional, I knew of Allison but have not read his prior works. While evangelicals may not agree with all his conclusions, his careful scholarship also offers encouragement. What struck me about these essays was a sense of even-handed fairness and an openness to modify his own views. I appreciated his engagement with scholars like Michael Licona, Craig Keener, and Richard Bauckham. And I appreciated his candor in wrestling with questions any of us who have studied the gospels at length have wrestled with.

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Disclosure of Material Connection: I received a complimentary copy of this book from the publisher for review.