Biblical studies

Review: Thinning the Veil

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Cover image of "Thinning the Veil" by Shane J. Wood

Thinning the Veil, Shane J. Wood. IVP Academic (ISBN: 9781514009222) 2025

Summary: An exposition of the Book of Revelation centered on the idea that it is “the revelation of Jesus Christ.”

Many readers are mystified by Revelation. They think in reading it, they will find a roadmap of the “End Times.” Yet many are frustrated by the imagery and feel they cannot crack the code. Shane J. Wood contends that the reason for this is that we are using the wrong cipher. He believes the key to understanding the whole book is in the first five words: “the revelation of Jesus Christ.” He believes that for John, John’s readers, and us, heaven is veiled off from us. In John’s encounter with Jesus on the Lord’s day and his subsequent visions, there is a “thinning of the veil” to reveal the presence, grace, power, and triumph of the risen Lord.

The book follows the text of Revelation, although not in a verse by verse fashion unfolding how Jesus reveals himself. First to John in his loneliness on Patmos, he finds in the majestic presence of Jesus that he is not alone (Rev. 1). Then, in the letters to the churches, Jesus reveals himself as intimately acquainted with them, warning, assuring, and vindicating them. But how is this possible? Revelation 4-5 pulls back the veil on the power in heaven’s halls, the holiness of the Triune God. However, this is not confined to heaven. Rather, Revelation 6:1-8:5 reveals the worship of the saints as intimately connected to God’s war against his enemies on earth. Then, Revelation 8:6-11:19 unveils a God who relentlessly pursues the wandering lonely while unveiling hells pursuit of those it would destroy. In the end, it comes down to who you worship.

But up to now, evil cloaks and deceives. In Revelation 12-14, the unveiled Trinity meets and uncloaks the unholy trinity of the serpent, the sea beast, and the land beast. The blood of the lamb on the cross and the cruciform lives of his people defeat evil. Therefore, Revelation 15-16 focuses on seeing things clearly so we can fight effectively without compromise. Revelation 17:1-19:10 reveals the demise of evil in the form of the great prostitute (Rome). The great triumphal procession follows in 19:11-20:15. Wood argues that Satan’s release is not a final challenge but the parading of a defeated foe. Finally Revelation 21-22 reveals the giddy God who has pursued his bride from Eden to the garden city and is now one with his beloved.

In addition to the text, there are several other features I would note that make this great for personal or group study. Firstly, Wood provides a number of photos from the Roman world to help explain the imagery of Revelation. Secondly, each chapter includes Going Deeper, The Text, and The Takeaway reflection questions. And thirdly, these reflection sections include links to videos by Wood that expand on the material.

What a delight to consider God’s pursuit of us in Christ. How encouraging to have the veil drawn back to see God’s zealous love and war on behalf of his own. And how bracing to understand what is the real war and the weapons of our warfare. Henrietta Mears once warned against missing King Jesus in Revelation in our focus on symbols and imagery. Wood’s focus on “the revelation of Jesus Christ” and how he elaborates this reminds us of the same truth. This book is indeed a “thin place” allowing us glimpses of the grace and glory of our King.

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

Review: 1 Corinthians

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Cover image of "1 Corinthians" by Michael J. Gorman

1 Corinthians: A Theological, Pastoral & Missional Commentary, Michael J. Gorman. Wm. B. Eerdmans Publishing Co. (ISBN: 9780802882660) 2025.

Summary: A theological, pastoral, and missional commentary designed for all wanting a careful exposition of the text.

The apostle Paul wrote more to the Corinthian church than any other. And that doesn’t include the correspondence we don’t have! Paul spent significant time with them on more than one visit. The problems arose in his absence. Rival factions contended, some loyal to him, others preferring other teachers. They had issues with immorality and questions about sexuality and marriage amid licentious Corinth. Their gatherings reflected their rivalries, from inequities at the Lord’s table to rivalries as to who was more spiritual. Finally, some denied the resurrection, which Paul considered the linchpin of belief. In 1 Corinthians, Paul addresses all these matters.

Michael J. Gorman, in 1 Corinthians: A Theological, Pastoral & Missional Commentary, articulates the structure of Paul’s letter, exposits the text, explaining its background, and identifying key themes and issues and their contemporary relevance. He argues that 1 Corinthians is, first of all, a theological text, centering on the cross and the Spirit. Paul’s aim is that the Corinthians become a cruciform charismatic community. Secondly, the letter is pastoral, seeking their ongoing transformation into Christlikeness. Thirdly, the text is missional. Throughout, we see Paul’s concern for unbelievers, whether those they meet in social relations, those in mixed marriages, or those visiting the assembled community. Paul sets before them his missional model of becoming all things to all men to save some.

Gorman emphasizes particularly the working out of cruciformity in Paul’s ministry and instruction. He describes this as an x-y-z pattern: “Although (x) not (y) but (z).” For example, in 1 Corinthians 9, Gorman observes this pattern:

  • Although [x] as an apostle he has the right to financial support from those to whom he ministers,
  • he has chosen not [y] to exercise that right
  • but has rather [z] worked with his hands to support himself and not burden others–an act of love. (p.66)

A second theme Gorman notes is Paul’s “bi-focal vision.” Paul not only looks back to the cross and resurrection and what is already true but also forward to the coming of the Lord and living in light of his appearing.

Finally, Gorman observes Paul structuring the letter around the four marks of the church in the creed: one, holy, catholic, and apostolic. He outlines the letter as follows:

  1. One: Chapters 1-4 — Unity Through the Wisdom and Power of the Cross
  2. Holy: Chapters 5-7 — Addressing Moral Chaos: Holy Living Between the Cross and Parousia
  3. Catholic: Chapters 8-14 — Addressing Liturgical Chaos: The Cross, Worship, and Salvation for All
  4. Apostolic: Chapters 15-16 — The Apostolic Witness to the Resurrection of Christ and Believers, and Conclusion (including the ecumenical offering and Paul’s missional plans)

Each sub-section of the commentary consists of exposition of the text by sections. While not “verse-by-verse” I found Gorman thorough in his treatment, though not exhaustive. He offers frequent summaries. Then at the end of each sub-section, he offers Spiritual, Pastoral, Missional, and Theological Reflections. These consider the the contemporary relevance of the text. Then he offers Questions for Those Who Read, Preach, and Teach of a more applicatory nature. He then concludes with a bibliography For Further Reading with a mix of highly accessible to technical texts, which he notes. Typical of commentaries, he offers introductory material on Paul, including his itinerary, and background for the Corinthian correspondence.

I found the commentary highly accessible, reading it along with the biblical text since Gorman does not provide full texts in the commentary. I most appreciated his emphasis on the cruciform life and how this addressed the rivalries in Corinth and also in how it is the bedrock for the exercise of spiritual gifts in the church, summarized in 1 Corinthians 13. This is a great commentary to read for devotional purposes as well as a resource for teaching and preaching. The reading lists and bibliography serve as an introduction to scholarly study. I am glad to add this to my “go to” commentaries on this letter!

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

Review: Paul, Apostle of Grace

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Cover image of "Paul, Apostle of Grace" by Frank Thielman

Paul, Apostle of Grace, Frank Thielman. Wm. B. Eerdmans Publishing Co. (ISBN: 9780802876294) 2025.

Summary: An introduction to the life and world of Paul based on Acts, his letters, and other sources including archaeology.

The sheer number of books on Paul, discussing aspects of his life and theology, attest to his continuing importance to our understanding of the early Christian movement. But often, these discussions focus on a particular book or theological theme. In addition, many of these discussions reflect the narrower scholarly consensus regarding the Pauline corpus. Many relegate Acts to secondary status.

Frank Thielman has written an overview to Paul’s life and world that sets his travels, mission, and writings in a wider historical and cultural context. Unlike some works, Thielman bases his account on all thirteen canonical letters of Paul as well as Acts. He also draws upon non-canonical sources and archaeology to round out this chronological account of Paul’s life, mission, trials, and death.

Beginning with Paul prior to the Damascus road, Thielman traces his travels and the context of each city and region in which he worked. He notes the theologically formative aspects of his training, his early meeting with Peter, and the developing vision of God’s grace for Jew and Gentile alike, formed at Syrian Antioch and elaborated throughout his ministry.

For example, Thielman develops the Jewish opposition Paul encountered in Syrian Antioch, Asia Minor, and Achaia over the inclusion of Gentiles without circumcision. For Paul, their inclusion, and table fellowship as one new people was essential in testifying to the grace of God in Christ. Likewise, Gentile solidarity with the Jerusalem church drove Paul’s collection.

Also, Thielman helps us understand the role and movements of Paul’s companions, notably Prisca and Aquila, Silas, and Timothy. And he fits the composition of each of the letters into Paul’s travels, and later, his imprisonment. He discusses the concerns occasioning each letter, how Paul responds, and how the letters may have been carried to their recipients.

Thielman argues for the reliability of Acts as a source and Luke as a historian and creates a chronology drawing both on letters and Acts. He does take positions on the chronology of Paul’s life that he describes as “outliers.” He equates the Jerusalem conference of Acts 15 with that described in Galatians 2. Thielman argues for Galatians as the earliest of Paul’s letters and affirms a southern hypothesis. He also argues for 1 Timothy, Titus, and 2 Timothy being written within the time covered by Acts. Thus, he argues that Paul was not released from his imprisonment and later re-imprisoned.

Thielman defends his reliance upon Acts and all thirteen canonical letters in his first appendix. And he discusses the imprisonment and the timing and manner of Paul’s death in appendices two and three.

The strength of Thielman’s work is that it reflects a scholarly account that reflects conservative convictions. He accepts the full Pauline corpus and the reliability of Acts. More than that, his account sets Paul’s ministry amid Jewish opposition, imperial concerns, and religious and commercial culture.

Thielman admits at the outset:

“Writing a book about Paul’s life is like putting together a puzzle of a thousand pieces, but a puzzle whose pieces can fit together in different ways. The best one can hope for, perhaps, is a picture that is reasonable and that, at least in some cases, is probable.”

On one hand, Thielman succeeds admirably in putting all the pieces together. However, this book is touted as a successor to F. F. Bruce’s Paul: The Apostle of the Heart Set Free. As a cohesive reckoning of all the details in a theologically conservative account, that certainly is the case. Thielman incorporates scholarship to which Bruce did not have access. But, in comparison to Bruce, this account seemed too concerned with all the puzzle pieces. While Thielman gets the theology of grace right, I felt the book lacked the overarching vision of grace’s liberating power for Paul and his ministry that I found in Bruce.

Nevertheless, this book is a great resource to read alongside Acts and the letters of Paul. It offers the “big picture” of Paul’s life. We see Paul’s ministry and his letters in context rather than just as disparate biblical passages. Thielman lays a good foundation for anyone pursuing further studies of Paul, the apostle of grace.

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

Thanks for visiting Bob on Books.  I appreciate that you spent time here. Feel to “look around” – see the tabs at the top of the website, and the right hand column. And use the buttons below to share this post. Blessings! [Adapted from Enough Light, a blog I follow.]

Review: Jesus and the Eyewitnesses, 2nd Edition

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Cover image of "Jesus and the Eyewitnesses" by Richard Bauckham

Jesus and the Eyewitnesses, 2nd Edition, Richard Bauckham, foreword by Simon Gathercole. Wm. B. Eerdmans Publishing Co. (ISBN: 9780802874313) 2017.

Summary: Argues from both early church fathers and internal evidence that the gospels are based on eyewitness testimony.

Gospel scholarship over the past hundred years has embraced the idea that the gospels reflect anonymous community traditions that have passed through a number of hands, or storytellers. It is assumed that the “historical Jesus” behind these gospels is only dimly and uncertainly accessible. In this work, Richard Bauckham, in Jesus and the Eyewitnesses, asserts that the gospels are based on eyewitness testimony concerning the life and teaching of Jesus. His contention is that this testimony is “both a reputable historiographic category for reading the gospels as history and also a theological model for understanding the gospels as the entirely appropriate means of access to the historical reality of Jesus” (p. 5). He cites Samuel Byrskog’s scholarship emphasizing the importance of eyewitness testimony in ancient historiography.

He then begins his case for the gospels as eyewitness testimony with the early church father, Papias. Papias, writing around 130 CE, argued for the “living and surviving voice” rather than information from books. He preferred elders who could testify to what any of the Lord’s disciples had said. Specifically, he gave credence to those who heard Peter, John, Matthew or John the Elder. Rather than collective traditions, he prized above all testimony–the testimony on which our gospels are based.

In succeeding chapters, Bauckham looks at the gospels. He begins with the named persons, arguing their significance as possible sources of the accounts in which they are named. To underscore the credibility of the gospels, he creates a table of names in the gospels. Then he compares it to the frequency of common names of the time, finding significant overlap. He considers the twelve named disciples, the variants on their names, and their significance as eyewitnesses.

Then Bauckham turns to Mark. He notes the use of inclusio in naming Peter at both the beginning and end of the gospel and more than others (he also notes similar forms of inclusio in Luke and John to establish eyewitness testimony). In addition, there is an unusual alternating from third to first person in Mark that Bauckham suggests indicative of Peter’s speech. At this point, Bauckham brings in Papias, who mentions Mark as the translator of Peter. He affirms Matthew as writing an Aramaic version of this gospel (from which our Greek version arises).

Bauckham then offers an extended discussion of oral tradition, memorization, arguing that individuals kept traditions rather than communities. This includes an interesting chapter on eyewitness memory in modern psychology, with the conclusion that the gospels represent genuine memories.

However, the most interesting, and perhaps controversial material in the book, concerns his chapters on the Gospel of John. He argues that John, unlike the other gospels is not based on eyewitness testimony but rather is eyewitness testimony. Specifically, it is the testimony of the Beloved Disciple. However, he would identify “John” not as the son of Zebedee but as “John the Elder,” based on Papias. He argues that this John was not one of the twelve. However, he was a “beloved” friend, part of a larger group of disciples who had been with Jesus throughout his ministry. Unfortunately, discussion over who John is can overshadow Bauckham’s more important point, that this gospel is eyewitness testimony.

The book concludes with Bauckham recapitulating his argument for the gospels as testimony. While such testimony must be weighed, he argues for a presumption of trust rather than suspicion. Bauckham adds several chapters to the second edition at this point. These address criticisms of the earlier edition, particularly concerning eyewitnesses in Mark and the identity of John. Provocatively, he concludes that if his case for the gospels as testimony holds up, this means the end of form criticism.

It is striking to me to encounter scholarly confirmation of conclusions that arose inductively from student Bible studies in my college days. While we didn’t have the tables or patristic evidence marshalled by Bauckham, we took seriously Luke’s testimony of how he wrote his work. We saw Mark’s focus on Peter. We accepted John’s claim to be offering eyewitness testimony and noted the details unique to his account that suggested an eyewitness presence. It has always been baffling to me to see the skepticism of many scholars toward these accounts. Bauckham makes a strong case that my early reading of the gospels was not off the mark. More than that, it suggests we can approach these accounts with a high degree of confidence that they render accounts of Jesus that may be trusted.

I’m sure that some will continue to quarrel over the question of Johannine authorship. While I incline to the traditional view of John the Apostle, Bauckham’s contention doesn’t trouble me. Either are equally eyewitnesses. We don’t know the authorship of Hebrews and affirm it as scripture. I do suspect that form critics and the questers for the historical Jesus have a problem with Bauckham. I would suggest the real problem is the contention that the gospels are not what they present themselves to be but rather are anonymous community traditions. Wouldn’t it be surprising if what most Christians through history believed the gospels to be and the best gospel scholarship were agreed? Bauckham gives us hope that might be possible.

Review: Writing and Rewriting the Gospels

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Cover image of "Writing and Rewriting the Gospels" by James W. Barker

Writing and Rewriting the Gospels, James W. Barker, foreword by Mark Goodacre. Wm B. Eerdmans Publishing Co. (ISBN: 9780802874528) 2025.

Summary; Drawing on ancient compositional practice, argues for for a “snowballing” process of gospel writing.

We have long noticed the similarities of the first three gospels. Hence the term “synoptic” (literally “seeing together”). Yet we also notice that Matthew and Luke share a body of material in common not in Mark as well as some material being unique to each. The scholarly consensus is that Mark wrote first. Matthew and Luke used Mark as well as a second source known as Q (short for Quelle). No actual Q manuscript has ever been found but its existence is posited on the basis of shared material. Finally, John wrote much later and independently.

James W. Barker challenges this consensus, defending a hypothesis by Farrer that argues for a “snowballing” of composition. The argument is that Mark indeed wrote first, Matthew followed, drawing upon Mark. In turn Luke wrote using both Mark and Matthew. Finally, John used all three Synoptic gospels in a creative formulation. And there was no such thing as Q. The shared material of Matthew and Luke was added by Matthew and used by Luke.

Barker develops his argument in part upon recent research into ancient compositional practice. Some of this includes his own work in copying the gospels onto codices and bookrolls. He also develops evidence of that the practice of rewriting an earlier writer’s work was common practice. Moreover, it was not overly cumbersome to work with multiple sources in rewriting. He then turns to the synoptics and offers evidence for Matthews rewriting of Mark and Luke’s use of both. For example, in Mark 12:38b-39, Jesus warns about scribes, their finery, the greetings and the seats they expected. Matthew 23:2b, 5b-8a elaborates this. Luke 20:46 virtually copies Mark verbatim, but Luke 11:43 adds some of Matthew’s material.

Then Barker turns to John. Only about a quarter of the material in John is shared. He notes that the differences reflect a storytelling device known as oppositio in imitando, the imitating of a story while turning many elements inside out. Barker compares, for example, the synoptics treatment of Samaritans with Jesus encounter with the Samaritan woman. He looks at the paralysis healings, the feeding of the five thousand and taking Luke’s Lazarus character and literally raising him to life. He develops from this a case that John also “rewrote,” interacting with the prior material.

Finally, he traces Christology in Paul’s work, the synoptics, and John, as well as later works. He contends Mark and some of Paul left room for adoptionist Christologies. Matthew and Luke, with the birth accounts laid groundwork for a higher Christology. He argues that John’s high Christology anticipates the councils and contributed substantively to them.

The most attractive aspect to me of Barker’s proposal was his argument against Q. I always wondered about this shadowy source no one has ever found. He offers a plausible account to me for both the distinctive composition of each gospel and how they “snowballed” on earlier accounts. In so doing, he advances Farrer’s hypothesis of the literary relationships between the gospels. I think he makes a good case for this being at least a viable alternative to the two source explanation. And he even incorporates John in the process, although I suspect there is much more to be done to make his case fully persuasive. All told, this is an important contribution to our understanding of the relationship of the four gospels.

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

Review: Judea under Greek and Roman Rule

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Cover image of Judea under Greek and Roman Rule" by David A. deSilva

Judea under Greek and Roman Rule, David A deSilva. Oxford University Press (ISBN: 9780190263256) 2024.

Summary: Covers the period from 334 BCE to 135 CE, Hellenizing reforms, revolts, Herods, and Roman domination.

At the conclusion of the Old Testament, the Jews are under Persian rule, with a remnant having re-settled in and around Jerusalem. By the time of Jesus, Galilee, Samaria, and Judea are directly or indirectly under Roman rule. During his life, Jesus foretold the disastrous fall of Jerusalem and the temple, which came to pass in 70 CE. We won’t find what happened during these years in our Bibles, but momentous changes took place that shaped the life and ministry of Jesus, gave context to the concluding events of his life, and to the early church in Jerusalem and Judea.

David A. deSilva, a New Testament scholar has published a New Testament Introduction and numerous works on the intertestamental period and cultural context of the New Testament. In this work, deSilva chronicles the period from 334 BCE through 135 CE. He begins with the conquests of Alexander the Great and the division of his empire after his untimely death. The narrative concludes with the second Jewish revolt against Rome in 135 CE, and the subsequent transition to rabbinic Judaism.

Initially, Galilee, Judea, and Samaritis (deSilva’s preferred usage) fell under Ptolemaic control. While control of these lands shifted from the Ptolemies to the Seleucids, a constant was the Hellenizing influence and the tension between accommodating Hellenistic commerce, culture, and taxation, and maintaining religious purity. The author shows how the decision by Antiochus IV to enter the temple to seize funds was viewed as a desecration, leading to the Maccabean revolt at a time of relatively weak Seleucid control and a hundred year Hasmonean dynasty that enjoyed relative independence. We also understand how, at the end, Herod Antipater maneuvers shrewdly to gain power as a client king under Rome. Equally shrewdly, we see the influence he had with building projects that pleased his Roman overlords as well as Jews, in his renovation and expansion of the temple complex in Jerusalem.

As with the Hasmoneans, succession was the challenge facing this family. With Antipater’s death, Rome divided territory among three sons. Archelaus, in Judea was the least successful opening the way for direct Roman control. Antipas in Galilee and Peraea and Philip in the Gentile territories are abler. Galilee, which saw an influx of Jews under the Hellenizing reforms now became an object of development under Antipas, hardly the backwater it is sometimes portrayed as.

Meanwhile, Judea, from 6 CE on is under the control of Roman prefects. Until Pilate, they managed to collect tax for Rome without inciting the population. However Pilate minted coins with offensive Roman religious images and used military standards with images of the emperor. He was much less effective in keeping the peace, undermining his position with Rome and giving the Jews leverage.

The latter part of the book covers later Roman governors. This leads to the deterioration of conditions under Gessius Florus resulting in the first revolt in 67, the brief hopes crushed with the fall of Jerusalem in 70 CE and the subsequent heroic but futile defense of Masada. I was struck that Rome was far stronger than the Seleucids. This led to an even more calamitous ending to the second revolt in 135 CE under Simon Bar Kochba. Rome had moved ahead with plans to restore Jerusalem as a Roman colony, the Colonia Aelia Capitolina. Judea was devastated, with many surviving Jews fleeing to Galilee.

The concluding pages cover the rise of rabbinic Judaism. The author describes the compiling of the Mishnah that served to constitute Rabbinic Judaism. They also initiated a new Greek translation of scripture. Losing Judea, they maintained their identity, forging structures that would shape Judaism to the present.

Jewish Christianity receives little attention and one gets a sense that this body led an increasingly marginal existence, especially after the death of James. The effort to remain observant Jews and followers of Jesus did not gain traction with other Jews and led to increasing separation from Gentile Christians.

The strength of this book is the historical narrative that incorporated and critiqued available sources, notably Josephus. The book also explicates well the opportunities and challenges of Hellenization, and later Roman rule. Timelines and maps would have been helpful in keeping track of successive rulers and geography. These resources are available elsewhere and the reader would do well to have these at hand. This book explicates the cultural and political milieu in Judea during the period of Christian origins. It fills in the unwritten history between the testaments. Thus, it serves as a crucial aid to biblical understanding.

Review: John of History, Baptist of Faith

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Cover image of "John of History, Baptist of Faith" by James F. McGrath

John of History, Baptist of Faith, James F. McGrath. Wm. B. Eerdmans Publishing Co. (ISBN: 9780802883995) 2024.

Summary: A historical-critical study of New Testament and Mandaean sources, developing a historical portrait of John.

James F. McGrath has recently made a certain scholarly “splash” in focusing our attention on the neglected figure of John the Baptist, who he argues played a significant role in history. He’s not just the forerunner of Jesus who fades from view, an idea he argued in Christmaker (reviewed here). This work goes further in developing his ideas, delving into a historical-critical study of the sources we may draw on to arrive at “the John of History.”

First of all, McGrath argues in Chapter 1 for the Q sayings source as one of the historical sources for information about John. Given that it begins with John’s preaching and ends with an apocalyptic sermon, it may stand to reason that the teaching found here reflects continuity with John that sheds light on his message. Then in Chapter 2, McGrath assesses the Mandaean sources, the other major body of texts to consider, arguing neither for wholesale acceptance or rejection but critical assessment. He likens their value in understanding John to the Nag Hammadi or rabbinic sources.

From here, McGrath asserts that Jesus was a disciple of John as reflected in the continuity between the ministries of the two men. These continuities include baptism, the preaching of the kingdom, the ethical teaching, and the threat against the temple. In addition, there is the high esteem by Jesus for John. It is an intriguing suggestion, though I am not persuaded that Jesus was a disciple under John for any significant period. Apart from the baptism of Jesus, the two appear to operate separately in the gospel accounts, though aware of each other.

Chapter 4 turns from the relation of Jesus and John to the nativity narratives of Luke. Along with Luke, he considers the Protevangelium of James and the Mandaean Book of John. Drawing on these sources, he suggests a nativity narrative of John that includes Elizabeth and Zechariah as inspiration for the parents of Mary and the Magnificat as a prayer of Elizabeth, and that Luke reworked these materials. This seemed interesting but speculative to me.

Above all, John was known as the Baptizer, and chapters 5 and 6 concern baptism. Chapter 5 considers where John may have gotten the idea of baptism from. Instead of priestly sacrifices, John draws on ritual ablutions signifying cleansing. Then Chapter 6 turns to the baptism of Jesus, particularly as it became caught up in Mandaean polemics about john and Jesus.

I found Chapter 7 particularly intriguing as McGrath explores Jesus’ use of “the Son of Man.” He connects this with John’s references to one “greater” or “stronger” than himself. He also notes John’s use of “the one” to come. Linguistically, “the one” and “the Son of Man” are synonymous.

Given the gnostic character of Mandaeaism, Chapter 8 weighs what aspects of John’s ministry may have given rise to this. While John was no gnostic, his followers Dositheus and Simon Magus may have been. I personally wonder how Gnosticism might have arisen from Hebraic sources and think Hellenist ones more likely. But these two worlds intersected during this time.

Finally, McGrath considers the prayer of John. He notes the reference by Jesus’ disciples to John teaching his disciples to pray. Then he argues that the Our Father may have roots in John’s prayers.

Overall, what McGrath does is make a strong case for both the significance of John and his influence with Jesus. He raises a number of interesting questions for further scholarly work. I do wish he could have included translations of the Mandaean Book of John and the Protevangelium. Non-scholars like myself do not have ready access to them. That said, I look forward to seeing how other scholars interact with this work and how McGrath builds on this work. Clearly, he has demonstrated that this is a fruitful (and neglected) field of inquiry!

Addendum: The author wrote the following in comments below that I wanted to include in the review:

“There are open access translations of both works online, which was one reason I didn’t think it necessary to include them. When I worked with Charles Haberl on the Mandaean Book of John, we made sure the translation would be available. You can find that here: https://digitalcommons.butler.edu/facsch_papers/1065/

A couple of translations of the Protevangelium (Infancy Gospel) of James can be found here: https://www.earlychristianwritings.com/infancyjames.html“

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

Review: The Trials of Jesus

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Cover image of "The Trials of Jesus" by Paul Barnett

The Trials of Jesus, Paul Barnett. Wm. B. Eerdmans Publishing Co. (ISBN: 9780802884336) 2024.

Summary: The historical and geopolitical context, the principle figures involved, and the succession of trials Jesus undergoes.

Between the Last Supper and the Crucifixion, authorities arrested Jesus, a series of interrogations and trials occurred, along with beatings, mockery, and flogging. But why was it such a convoluted process? For instance, the religious authorities were able to stone Stephen without any resort to Rome. But in the case of Jesus, he is interrogated by Annas and Caiaphas, tried by the Sanhedrin. Then he faces Pilate, who calls in Herod, who defers, and goes through a final trial and condemnation by Pilate. What’s going on?

Paul Barnett offers a thorough-going answer. First, he explains the history of the intertestamental period and the succession of powers over Judea and Jerusalem. We learn how Rome came to control what were once the lands of Israel as well as the Herod family, who were client rulers under Rome over all or part of the land. In turn, Barnett introduces the principle figures in the trial-the high priests, Herod Antipas, Pilate, and Jesus.

Barnett summarizes the message of Jesus and its reception with the people. Then we learn of the basis for the religious charges of blasphemy. Barnett sketches the accomplishments of Antipas, including the cities of Tiberias and Caesarea Philippi. It is significant that Jesus, especially after John’s beheading, avoids these cities in his Galilean ministry. Not only was it dangerous, but these cities reflected the Hellenized character of Antipas rule. We also learn that Pilate was a weakened ruler by the time the trial occurred, having lost his sponsor Sejanus to death and subsequent condemnation. He further provoked hostile Jewish reaction through several incidents of poor judgment, and created a rift with Antipas, ironically healed by the trial. Pilate was on thin ice with Tiberius.

Barnett proceeds to the trials, explaining the necessity of each and incorporating the material of both the synoptics and John. Barnett shows how, although reaching a verdict of blasphemy, because of the experience with John, and the appeal of Jesus, the Sanhedrin decide to turn him over to Roman authority on the charge of insurrection, that he was claiming to be a rival king. Yet Pilate sees through this, recognizing that the small band of Jesus’ followers are no guerilla force. Under pressure, recognizing that Jesus ministered in Herod’s territory, Pilate invites him in. But after the unhappy experience with John, Herod wants no part, although he is glad to finally see Jesus in person. Politically weak, and not wanting to offend the Jews further and create more unrest, Pilate condemns Jesus to death.

The final part of the book considers that after history. He highlights the vendetta the Annas held against the church, including the empowering of Saul, the executions of Stephen and James Zebedee, and James, the brother of the Lord. Yet all those who judged Jesus also pass from the scene, a passage Barnett traces. Perhaps most fascinating, Barnett elucidates the antinomy of the horrible injustice of the crucifixion, and what in God’s purposes, it accomplished through the Lamb of God. Finally, Barnett considers the early evidence for the birth of the church after the resurrection of Jesus.

Barnett does a masterful job in unpacking the convoluted succession of trials, using them as a lens through which he introduces the larger historical and geopolitical context. Through it all he reveals the innocence of Jesus. Furthermore, he draws out the wondrous good accomplished despite corrupt structures and a horrific sentence. This is a wonderful example of biblical scholarship in service to the church.

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

Review: Vivid Rhetoric and Visual Persuasion

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Cover image of "Visual Rhetoric and Visual Persuasion" edited by Meghan Henning and Nils Neumann

Vivid Rhetoric and Visual Persuasion, Meghan Henning and Nils Neumann, editors. Wm. B. Eerdmans Publishing Co. (ISBN: 9780802883575) 2024.

Summary: Fourteen scholars on vivid, ekphrastic language in early Christian literature, used to engage and persuade.

I learned a new word as I read this book: ekphrasis. It literally means “tell out” and carries the idea of vivid description. Ekphrastic rhetoric is designed to move a passive audience to a kind of immersed engagement in a story, in which they literally “see it before their eyes,” and sometimes engage other senses as well. Furthermore, these rhetorical devices are often used not only to engage but to persuade the engaged reader toward (or away) from some action. Ekphrastic rhetoric is hardly unique to biblical and early Christian literature. Indeed, one of the strengths of this volume is that a number scholars compare the use of these devices by early Christian writers with their cultural contemporaries.

Vivid Rhetoric and Visual Persuasion brings together fourteen scholars who contribute chapters on the use of vivid rhetoric in the New Testament and other early Christian literature. After an introductory essay that surveys the use of rhetorical analysis in biblical interpretation:

  • Nils Neumann analyzes Matt. 14-22-33. This is the story of Jesus walking on water and Neumann compares the story with rhetorical handbooks of the day.
  • Meghan Henning considers the eschatological judgment and hell in Matthew 25, including “the sheep and the goats.”
  • Gudrun Nassauer contends that the writer of Luke-Acts presents women in a way that portrays discipleship in relationship with Jesus.
  • A comparison of vivid and non-vivid language in John’s Prologue is the focus for Vernon Robbins study. He sees this as a way to create “cognitive space.”
  • Sunny Wang studies vivid description in John’s account of the raising of Lazarus, contending John engages four senses and three “body zones.”
  • Dramatic reversals may be portrayed through ekphrasis, as Bart Bruehler contends in his study of Luke-Acts.
  • Annette Weissenreider and Martina Kepper draw upon both archaeological and textual evidence as the consider the “dividing wall” rhetoric in Acts and Ephesians.
  • Gary Selby also studies visual imagery in Ephesians, focusing on the phrase “enlighten the eyes of your heart.”
  • Revelation 19 includes vivid imagery of hell. Robyn Whitaker analyzes the persuasion of Christians to resist Rome and remain faithful to Christ.
  • Susanne Luther also looks at Revelation and the imagery of the heavenly city in narrative, spatial, and aesthetic aspects and their ethical import.
  • The latter chapters focus on early Christian content. Both Harry Maier and Aldo Tagliabue look at martyrdom literature. Diana Feuchtman looks at the cinematic features of the miraculous on Paulinus of Nola’s Natalicium.

One of the beneficial elements of this book for students of the scriptures is the identification of different rhetorical devices. Nassauer’s “Images of Women” chapter, for example, includes nine different devices, with examples of passages for each. The literary art of scripture, and our awareness of how writers make meaning and move readers through various devices can enrich our reading and our personal and corporate response to scripture. While the title to this collection may seem daunting, the material here is a goldmine for any interpreter of scripture.

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

Review: Opening the Parables

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Cover image of "opening the Parables" by M.D. Hayden

Opening the Parables, M. D. Hayden. Wipf & Stock (ISBN: 9798385200306) 2024.

Summary: A study of the parables asserting that the message of all the parables is that compassionate love is all that matters.

One of the distinctives of the teaching of Jesus is his use of parables. One of my discoveries in seminary was the diverging conclusions different scholars reached in interpreting the parables. My own conclusion was that this may be a function of the idea that we not so much interpret the parables as that they interpret us as we give heed to them. M.D. Hayden, a teacher and minister out of the Quaker tradition reaches a simpler conclusion. Specifically, Jesus had one message running through all the parables. All that he taught “was about love in the infinite, here-and-now Kingdom of God.”

She argues that this idea is central in the teaching of the Old Testament as well as the good news of the kingdom preached by Jesus. She observes that the parables are truth taught obliquely. They avoid direct confrontation with the hostile powers as well as to avoid the allusion that we can pin down their meaning that results in failing to have “ears to hear.” From here, she explores what it means to hear and the use of love as a key to interpretation. In taking this approach she contrasts Quaker with traditional interpretation of the parables.

Then, she proceeds to discuss a number of parables, applying her hermeneutic of love. This works with many of the parables. For example consider the good Samaritan, the lost coins, sheep, and sons, the workers in the vineyard. However, this is difficult with other parables. For example, what do we make of the parable of the talents where God calls the one talent servant “wicked and lazy”? What about the judgment of the unmerciful servant? Or what about those who refuse the invitation to the banquet?

This brings me to several difficulties I had with the book despite my appreciation for some of her insights. First of all, her approach was one of eisegesis. She starts with an idea, the principle of love, and reads it into every parable. In some places, that fits, but not others.

Second, she adopts a Thomas Jefferson approach to scripture. She proposes that much of the New Testament is a later accretion, and where it focuses on something other than love, it may be discarded. Often, I find truth is held in tension. But there is no tension here. All is love.

Except that it isn’t. I found the author uncharitable in her regard of the rest of the church through history, except in the instances where individuals agreed with her. What I thought would be a study of the parables was a polemic against most Christians. And the book came across as advocating the superiority of Quakerism.

In sum, I cannot commend this book.

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Disclosure of Material Connection: I received a complimentary copy of this book for review from the publisher through LibraryThing’s Early Reviewer Program.