The CSB He Reads Truth Bible is here and it is a joy to hold. This Bible is designed to draw the reader in — in to the Word. The aim of “He Reads Truth” is for men to read the Bible daily. See HeReadsTruth.com for an app, Bible reading plans and a blog designed to draw men into God’s Word. This new Bible serves the same purpose. (As a side-note, there are also She Reads Truth and Kids Read Truth Bibles too, but this one is for men!)
The He Reads Truth Bible is presented in a minimalist and clean way. There are study tools and organizational helps embedded throughout, but they don’t take pride of place over the scripture text itself. White space abounds (wide margins and lots of room around the graphs, lists and study helps) and is available for personal note-taking or to keep things clear. The maps and timelines have an artsy, almost blueprint-type feel. The lists and mini-articles are clear and to-the-point. The grouping of the books that make up the Bible is emphasized by a color-coding according to type/genre (although the genre is quite generic and at the book level, and I don’t know why the Major and Minor Prophets have a different color when their description only differs by one word). I also appreciated the cloth-like cover provided for the hardbound version I have, as well as its two ribbons (for marking where you are reading).
The most useful features of this Bible are the key verses (one for each book of the Bible), and the reading plans. The key verse is found at the beginning of each biblical book and is artistically represented (calligraphy highlights the key message of the verse). The 66 verses are also helpfully collected at the end of the Bible. As for the reading plans, I appreciate how each book has its own (undated) plan that is supplemented with readings from other parts of Scripture, because “The Bible is a complete work in which many stories combine to tell one story…. the additional passages [help you] to discover how the whole of Scripture works together” (from the “Read and Understand” section of each book of the Bible). There is also a whole-year (dated) Bible reading plan at the end (Robert Murray M’Cheyne’s classic plan).
The translation used is the Christian Standard Bible (CSB): an evangelical translation that aims to make God’s Word understandable through an “optimally equivalent” translation (roughly standing between the looser paraphrase style of the New Living Translation, and the rough literal translation of the New American Standard Bible). You can learn more about the CSB translation by reading this interview with the publisher (Trevin Wax), checking out the FAQ page at CSBible.com, or reading this helpful review.
I am looking forward to using the He Reads Truth Bible in the future, and encouraging others to give it a try. May the format and design be a help to bring others into a more regular reading of God’s Word!
Holman Bible Publishers will soon be releasing the Day by Day Chronological Bible. The brown imitation leather edition is being launched later this month. Now through January 25, there is an opportunity for one of my readers to win a free copy of this Bible, compliments of the publisher. Enter the giveaway here.
Have you ever read the Bible through in a chronological order? You may not know that the books of our English Bibles are not arranged chronologically. Genesis through 2 Kings are mostly in chronological order, and Ezra through Esther are from roughly the same time-frame: but the arrangement of the Old Testament books are made by type (law, history, poetry and prophecy) rather than time. Daniel comes before Hosea, but was written later. Ezra comes a few books before Isaiah, but is closer to Haggai and Malachi’s era. The Gospels often tell the same story three (or four) different times, and are followed by Acts: but the rest of the New Testament is composed of letters grouped according to author.
In the Day by Day Chronological Bible, the Old Testament books are given in their chronological order (with respect to the historical unfolding of God’s dealings with Israel). Psalms and Proverbs are interspersed throughout (where their theme complements that day’s reading). The prophetic books appear in the time periods when the prophet was ministering. For example, Isaiah has some sections which describe King Hezekiah’s interactions with the Assyrians. These sections are parallel with similar accounts in both 2 Kings and 2 Chronicles. The three accounts appear together in this Bible. Also, since Isaiah had a long ministry which overlapped with other prophets, the book of Micah is found in its entirety within the Isaiah readings in this Bible. (On another note, Isaiah 40-66 is treated as written by Isaiah in the same time period – which is in line with most conservative interpreters). For the New Testament, the Gospel accounts that describe the same events are arranged together, and the epistles are interspersed with Acts in the order of when they were likely written.
Reading the Bible chronologically gives a fresh perspective and is quite enjoyable. This endeavor is made much easier when you use a “day by day” Bible like this one. The chronological arrangement of the books of the Bible is spread out and divided into daily readings. Each reading is numbered in two separate ways. First, there are 52 weeks of readings, with 7 days per week. (The Bible text is actually divided into just 6 textual readings per week, so if you miss a reading it is easy to catch up.) Then the readings are also arranged according to acts and scenes. There are three acts: God’s Plan for All People (Gen. 1 – 11), God’s Covenant People (Gen. 12 – Mal. 4), and God’s New Covenant People (Matt. 1 – Rev. 22). The acts are further divided into scenes, with readings making up the content of those scenes. A final word about the arrangement: the readings are numbered and not dated. This means you can pick up this new Bible in February or June and start reading it then (no need to wait for January 1).
What makes this particular edition especially helpful are the guided readings by Dr. George Guthrie (Professor of New Testament at Regent College, Vancouver and author of several commentaries – learn more about him here). Guthrie introduces each week’s reading plan, and each individual day’s reading – highlighting themes to be looking for and points to pray or meditate over. His thoughts are typically a short paragraph or two to get you going with that day’s reading. He provides somewhat longer introductions for each act and brief introductions for each scene as well. Aside from these introductions, there are no additional study helps outside of a Scripture index and a few maps in the back.
The look and feel of this Bible is really nice, and the text is uncluttered and easy to read (9 point font). Often daily reading Bibles don’t get the royal treatment. And while this is not actually leather, the brown imitation “leathertouch” feels like the real thing and is nice enough to bring along on Sunday morning. There are two ribbon bookmarks which is nice (but do you need two if you are following the daily reading?). I absolutely love the single column text with a nice wide margin. My main critique is that there are no footnotes or cross references. The CSB Bible normally comes with footnotes that provide additional information about the Greek text and alternative renderings, and many editions have cross references. Perhaps it was determined that notes and references get in the way of just reading the text day by day. I can sympathize with that, and a Bible like this may be aimed more for those new to Bible reading. But I still miss the notes, and feel that readers miss out on the inter-textual parallels that the cross references provide.
The Christian Standard Bible (CSB) text is noticeably improved from the earlier Holman Christian Standard Bible (HCSB) of which it is a revision. I never liked the free use of “Yahweh” to refer to the LORD, and it seems the translation “Messiah” was inconsistently applied (used only in Jewish contexts). These idiosyncrasies have been abandoned for more mainstream translation choices, and the publisher’s name was removed from the work as well. This translation aims to be both readable and literal (using “optimal equivalence“) and compares well with the ESV, my translation of choice.
I highly recommend this exceptional Bible. It provides a user-friendly tool for reading the Bible chronologically with understanding. May it encourage people to read the Bible more and enlighten them on the big picture of what the Bible is really all about.
Book Details:
• Editor: Chad O. Brand
• Authors: Chad O. Brand, Tom Pratt Jr., Robert L. Reymond, Robert L. Saucy and Robert L. Thomas
• Publisher: B & H Academic (2015)
• Format: softcover
• Page Count: 317
• ISBN#: 9780805445268
• List Price: $29.99
• Rating: Highly Recommended
Blurbs:
“The issue of the relation of Israel and the Church is crucial in New Testament interpretation for soteriology, ecclesiology, and eschatology. Perspectives on Israel and the Church affords scholarly, well-articulated accounts of how traditional covenantal, progressive covenantal, traditional dispensational, and progressive dispensational theologies address these crucial issues from their distinctive perspectives.”
—Steve W. Lemke, provost, New Orleans Baptist Theological Seminary
“Arguably no greater hermeneutical issue faces us today in biblical theology than the relationship between Israel and the Church in accordance with the redemptive plan and promises of God. I highly recommend this book to anyone who wants a better understanding of all sides of this subject.”
—Terry L. Wilder, professor and Wesley Harrison Chair of New Testament, Southwestern Baptist Theological Seminary
Publisher’s Description:
The relationship between Israel and the Church is one of the most debated issues in the history of theology. Some hold the view that there is almost seamless continuity between Israel and the Church, while others believe there is very little continuity. Additional perspectives lie between these two. This debate has contributed to the formation of denominations and produced a variety of political views about the state of Israel.
To advance the conversation, Perspectives on Israel and the Church brings together respected theologians representing four positions:
the Traditional covenantal view by Robert L. Reymond
the Traditional dispensational view by Robert L. Thomas
the Progressive dispensational view by Robert L. Saucy
the Progressive covenantal view by Chad Brand and Tom Pratt Jr.
Overview:
Perhaps there is no issue which more clearly divides conservative Evangelicals, than the question of the relationship between Israel and the Church. Subsumed beneath that overriding concern are the intramural debates over soteriology (Calvinism, Arminianism or “neither”), eschatology (premillennial or amillennial and pre-trib or post-trib), and ecclesiology (paedobaptism or credobaptism). These questions are not minor. The baptism question divides the Protestant church into denominations. The millennial question bars the entry into parachurch organizations, mission boards and educational institutions. Yet most agree that people from all perspectives on this issue take the Bible seriously: this is a Christian debate, separating fellow believers.
In the last hundred years, the larger question over Israel and the Church has turned from a covenant theology vs. dispensationalism debate into a more nuanced and many-sided affair. Dispensationalism has matured, and progressive dispensationalism presents a new understanding of the question which is both true to its dispensational roots and yet distinct at the same time. And in recent years, new covenant theology has arisen and is often referred to by the term “progressive covenantalism.” This refinement and change is not a bad thing. As the views have interacted with each other, people have tried to modify and clarify their understanding of Scripture. Such has been the history of the Church down through the ages. And while some look at the newer positions as an abandonment of principles, others may see a hopeful realignment that results in a greater unity across all the positions. Indeed it seems that progressive dispensationalism has become a primary view in the academy that is viewed with mutual respect by covenantal views.
A new book from Broadman and Holman offers a restatement of the four dominant positions today, and includes an interaction between them. Perspectives on Israel and the Church: 4 Views brings together three of the most proficient authors for their positions, along with a team of authors for the newer progressive covenantal view. This book presents the debate in a calm and safe environment and allows some of the foremost representatives of the positions to advocate their approach.
Covenantal Theology:
Robert L. Reymond’s chapter on covenantal theology is sharp and clear. He makes a point that modern softenings of dispensationalism still remain somewhat unclear as to the nature of saving faith for Old Testament saints. Throughout his chapter and in his responses, he does a great job unpacking his view and addressing the important points in other positions. He sees both progressive dispensationalism, and progressive covenantalism (as presented in this book) as still too close to dispensationalism and its pre-tribulational, pre-millennial position. His is a strictly amillennial position that sees Revelation as a cyclical book with the millennium being another description of the church age. He does not stress too much the three covenants of classic covenantal theology (coventant of grace, of redemption, and of works), instead he focuses more on the biblical covenants in an approach similar to that of O. Palmer Robertson. He also does not shy away from the term “replacement theology” but proudly uses that description of his position (p. 49).
Traditional Dispensationalism:
Robert L. Thomas’s chapter on traditional dispensationalism presents the dispensationalism I learned with clarity. This is Ryrie’s position which has sometimes been described as “modified” as opposed to “classical.” Thomas doesn’t agree necessarily with the “modified” descriptor, however. Thomas explains that the kingdom was offered and then rejected in Christ’s ministry, and presents a case against taking the NT use of the OT as a guide for how we should interpret Scripture. He also emphasizes how the OT promises are not cancelled by the NT. In his treatment of the land promise, however, he doesn’t deal with the conditionality in the OT associated with it (for instance Deuteronomy’s exhortations to faithfulness so that they would inherit the land, and even how passages like Ps. 37:9, 11 should be understood). He also doesn’t address Rom. 4:13 and how the “land” is expanded to the “world.” He makes a big deal too about no clear-cut use of the term “Israel” for the Church (although so many other Jewish terms and descriptions are used for the Church).
Of note is Thomas’s interaction with Saucy’s chapter on progressive dispensationalism. He takes issue with Saucy’s allowance for the NT use of the OT to shape his understanding of the OT passages. Thomas notes:
By allowing NT passages to provide meaning for the OT, one is doing the same as other nondispensational systems… Saucy’s statement, “proper interpretation begins with the Old Testament,” should be refined to read, “proper interpretation of the Old Testament begins and ends with the Old Testament before going to the New Testament.” (p. 218)
He also is not happy with Saucy’s refusal to defend a pre-tribulational rapture.
Progressive Dispensationalism:
Robert Saucy does a good job explaining progressive dispensationalism. Many reared in traditional dispensationalism, like me, have later rejected that system and now find themselves leaning toward covenant theology but without a good understanding of later developments in dispensationalism. This chapter offers a helpful explanation for those unfamiliar with this position.
Saucy painstakingly lays down hermeneutical principles undergirding his position. He ultimately agrees with an “already, not yet” approach to prophecy but emphasizes the “partial” nature of many of the begun-to-be fulfilled prophecies. Salvation is not just provided through Israel and her Messiah, it is “channeled through” Israel:
From Isaac, the descendants of Abraham are traced by physical descent through Jacob and his sons until the Seed, Jesus Christ, appears and the Gentiles are included in him. It is therefore impossible to ignore this physical dimension and identify Abraham’s seed merely as anyone of faith…. Thus, on the basis of the promise to Abraham, Israel is an ethnic people who constitute a nation among nations that bears a unique relationship to God — a nation created by God in fulfillment of his salvation promise. (p. 166-167)
So even though salvation extends to the Gentiles, they are not “spiritual Jews” or “conceived as part of Israel” (p. 184). Eph. 2 does not speak to Gentiles joining Israel in the covenant people of God. Instead both are part of a new humanity, but each are still distinct (p. 191). He again emphasizes that the Church is never called Israel (yet it is called the “real circumcision”…). So there is a unity in the people of God now as both Israel and the Church are together the “eschatological people of God” (p. 190). Yet, there is still a role for political Israel to play in a future millennium to totally fulfill historic promises. Saucy’s conclusion explains it best:
Rather than detracting from the spiritual unity of God’s saving program present in the church, the fulfillment of Israel’s role as a particular nation, in which God is yet to display his glory, will expand the present spiritual salvation to bring about that holistic salvation of individual and society promised by the prophets, in which all people are united in their diversity as the one people of God. (p. 208)
Progressive Covenantalism:
Chad Brand and Tom Pratt, in their chapter on progressive covenantalism intriguingly point to the debate over the new perspective on Paul as a way forward in this debate. There is a debate over whether personal salvation was primarily in view in Romans or the wider work of God for the people Israel and indeed all of creation. The answer is yes: both are in view. And that is how they approach the question of Israel vs. the Gentile church. There is a corporate and personal element in this question. Who are the people of God and what are their place in salvation history? “Israel” and the “Church” are terms separating out a “dichotomy” where there really seems to be a unity, a oneness to the people of God throughout the Old and New Testaments (p. 233-237). Supporting points for this include:
The oneness of God demands one people.
The people of God are his by divine election and spiritual birth.
The people of God arise from the supporting root of historic Israel.
The marker of the people is the internal presence of the Holy Spirit.
The people of God are the body of Christ.
This approach avoids the rigid “replacement theology” that is directly advocated by Reymond. Instead it interprets the true people of God through all ages as representative of true believers today. This presentation actually struck me as less directly baptistic than the new covenant theology position of Stephen Wellum and Peter Gentry presented in Kingdom through Covenant (Crossway, 2012). (The authors of this volume mention that Wellum and Gentry’s work was released after their book was all but finished, yet they are in substantial agreement with that position, see p. 12.) Emphasizing the experience of the Spirit in the true people of God has the drawback of downplaying the church ordinance of baptism, which seems odd since new covenant theology typically corrects covenant theology on the very question of baptism.
Brand and Pratt go out of their way to renounce a “replacement theology” position:
…we conclude that the idea of “replacement” of Israel by “the church” with a resultant “church age” is not only a misnomer but a misreading of the history of salvation as well. Richard Bauckham remarks, in commenting on Rev 7:4, that the picture there presented “indicates not so much the replacement of the national people of God as the abolition of its national limits.” In Goldswothy’s characterization, it is the glorious result of the mission to the Gentiles carried out by the saved remnant of ethnic Israelites. Therefore, the current stage is more adequately denominated the age of transformation or new creation, for “in Messiah” nothing matters but “new creation” (Gal 6:15), which for Paul and others has already begun, though it has not yet been consummated. (p. 257)
Brand and Pratt go on to explore how the NT really does refer to the church as “Israel” (or by terms referring to Israel). In this section I was intrigued by their explanation of how Luke in Acts doesn’t use the term “church” for the new people of God until after Stephen first roots the term’s meaning in the OT assembly of God’s people. They then conclude with an explanation of their post-tribulational, premillennial view. They concede that reading Revelation in a roughly chronological order is not necessary to their conclusion (premillennialism), but they don’t seem to go out of their way to allow for variations of progressive covenantalism that are not premillennial. Perhaps they are at pains to keep their position tenable for institutions that require premillennialism, I cannot say; but I found their advocacy of premillennialism confusing and contradictory. Kingdom through Covenant‘s presentation of progressive covenantalism lacked any premillennial hints, and also majored on the land promise (and Israel’s identity herself) as typological in nature, and that was extremely persuasive. So the progressive covenantalism offered in this book seems a step lower than what Wellum and Gentry offer. The position as a whole is still young, and this book will certainly help those trying to understand that position.
Recommendation:
I highly recommend this book for those seeking to sort out their own position on how the Old and New Testaments should be read in light of each other. Even if you have “landed” on one perspective in this debate, this book will both challenge and sharpen you. With the possible exception of the progressive covenantal view, the book presents a top-notch explanation for each of the major views. The arguments are well-reasoned, and Scriptural discussion abounds. Footnotes point the way to further reading on important questions, and the end result is a useful and accessible manual on the nature of this debate at present. The book will reward careful study and offer help to some who are confused. It was a joy to work my way through it and I trust it will benefit both student and teacher alike.
About the Authors: Chad O. Brand has served as a pastor and has taught theology and church history for more than twenty years at three Baptist colleges and seminaries.
Tom Pratt Jr. is president of Eagle Rock Ministries and is a Bible teacher, preacher, and freelance writer.
Robert L. Reymond (1932-2013) was professor of Theology emeritus at Knox Theological Seminary.
Robert L. Saucy is distinguished professor of Systematic Theology at Talbot School of Theology at Biola University.
Robert L. Thomas is professor of New Testament emeritus at The Masters Seminary.
Book Details:
• Author: Anonymous
• Category: Christian Living
• Publisher: Broadman & Holman (2012)
• Format: softcover
• Page Count: 224
• ISBN#: 9781433677816
• List Price: $14.99
• Rating: Must Read
Review: I don’t remember the last time I saw a recently published book with the author’s name given as Anonymous. In Christian circles as much as in your average secular bookstore or website, nothing seems to be as prominent as the author’s name. The more well known the author, the larger space is devoted to his or her name on the book cover. But with a title like Embracing Obscurity: Becoming Nothing in Light of God’s Everything, the absence of an author name seems appropriate. Still, I searched through the book looking for any hint of the author’s identity, half expecting it would be there somewhere. My search was in vain, as the author of this challenging book has embraced its controversial message heart and soul.
The back cover of the book encapsulates its message well with these words: “I hate to break it to you, but you’re not one in a million. In fact, you’re more like one in nearly seven billion. Just one. One life, lived in relative obscurity.” The next line is even more challenging: “Are you okay with that?” Everything about the American dream with its make-your-own-man, you-can-be-anything, do-it-yourself “gospel,” screams the opposite. You are special. One of a kind! And even Christian leaders and authors trumpet the self-esteem, “be your best self now” message. I imagine many who are reading this right now aren’t so sure Mr. Anonymous is making any sense. Doesn’t the Bible teach that we are all God’s special and unique creations?
Anonymous is aiming at the pride and self-reliance which lurks just under the surface of our outwardly Christian lives. The author points out the role that “sub-titles” play in our lives: you know, the extra details we use to fill in someone’s understanding of us when we introduce ourselves. “Hi, I’m Bob, a well-known Christian blogger and father of six.” Such sub-titles function as a way to: “[M]ake others think I’m a somebody. That I matter. That I’m going places. I’m itching for admiration, respect, and yes, jealousy” (pg. 21). The point is not to eschew any titles but rather to not let worldly pursuits define you, or pride rule you.
The book hammers away at Philippians 2:5-11 and the example that our humble King set for us, in the way of humility. And it calls us to find our true significance not in what we can do, but in who we are by grace. Our significance is in being able to make much of Jesus as his creation, his joint-heir, his bride, etc.
The world’s attitude to success contrasts sharply with a Biblical view of true prosperity. Yet too often, worldly standards shape us and even shape the church. Anonymous explains:
I don’t think we realize how far we’ve come in imitating the world’s tenets of success or just how dangerous that is. I’m shocked at how easily my friends, family, church, and I have swallowed the lie–hook, line, and sinker–that true fulfillment will greet them on the other side of a PhD and a six-figure income, through a romantic comedy-esque love story, or even through leading a prominent ministry. I’m alarmed at how pride and self-promotion are permeating Christian leadership and how it seems to be seeping down the ranks: to you, to me, to our kids, and throughout our congregations. (pg. 75-76)
He moves on to focus on how servanthood should characterize us as Christians. And how very unpopular this is even among Christian ministries today. He brings up what he calls “the Joseph principle” too, when it comes to suffering. This is the idea that God is using suffering to prepare me for something mind-blowingly big. God has something better for me. But while Romans 8:28 (“All things work together for the good of those who love God…”) is true, the notion that God has something tangibly good in a worldly sense for our future isn’t necessarily the case. Anonymous asks “Will you still trust God if your ‘good’ is to go on embracing obscurity–living in simplicity and devotion to Him–your entire life?… Would you mind if your ‘good’ is only a greater understanding of the suffering Jesus went through on your behalf and mine?” (pg. 118-119).
He goes on to talk about embracing the “mystery.” Our lives and choices should seem crazy to unbelievers. “Is my life mysterious?” the author asks. “Or do I live, love and lust like the rest of the world?” (pg. 129). He brings up the example of NFL running back Glen Coffee who walked away from football after one season, because he wanted to follow God’s call on his life. Is that mysterious or what?
The book ends with a look at how to use public notoriety for Christ, when it comes unexpectedly. And how our embracing of obscurity really earns for us an eternal weight of glory in the age to come.
This book packs a punch but is written in a conversational, easy-to-read tone. It is chuck full of down-to-earth illustrations and personal vignettes. The stories of numerous individuals give meat to the skeletal principles discussed, and flesh out what it means to embrace obscurity. The book is not overly long, but the message isn’t light and trivial, so taking one’s time reading and praying through the book would be ideal. Discussion questions are included for each chapter making this perfectly suited for a small group or Sunday school.
As a Christian blogger, this book is especially convicting. I need to focus more on why I do what I do, and need to also look for the pride which so easily hides behind anything we do. I highly recommend this book and trust it will have a wide influence. The message is radical but the problem is real. Embracing Obscurity calls us to reexamine what it means to live life as strangers and pilgrims, just passing through this world on our way home.
Book Details:
• Author: Jason C. Meyer
• Category: Theology
• Publisher: Broadman & Holman Academic (2009)
• Format: Hardcover
• Page Count: 352
• ISBN#: 9780805448429
• List Price: $19.99
• Rating: Highly Recommended
Review:
The nature of how the Mosaic Law relates to the Gospel and the new covenant is a perennially problematic question. Luther and Calvin wrestled over this, and we continue to wrestle over this down to today. Jason C. Meyer picks up his pen to try and tackle this problem in his book The End of the Law: Mosaic Covenant in Pauline Theology, as part of the New American Commentary Studies in Bible and Theology from Broadman and Holman.
With such an enormous topic, it is doubtful that Meyer will please everyone. And while I found much that was excellent in his book, there were moments where I thought he didn’t handle something well enough and times where I wished he would have dealt with a topic that he passed over. But I can’t fault Meyer for not tackling head-on, an important question. He does an able job dealing with this question and his book was truly a joy to read.
Meyer’s book presents the problem of how the Mosaic covenant is handled in Paul and then focuses on the old/new antithesis in Paul as the solution to this problem. He studies Paul’s epistles to see how Paul himself presents the old vs. the new, and particularly how he talks of the covenant. From this a few key passages are identified and discussed in detail: 2 Corinthians 3-4, Galatians 3-4, and Romans 9-11. Then after dealing with Paul’s theology of the old and new, Meyer goes to the Old Testament himself to see if he can harmonize Paul with the Old Testament’s own description of the Mosaic covenant, in its own terms.
Meyer’s conclusions are that Paul sees a difference between the Old covenant and New Covenant in eschatological terms. The old was ineffectual and is proven so by the presence of the new covenant in the here and now. With the dawn of the new age, the old covenant is seen for how ineffectual it was. The new covenant has the power to create lasting change through the presence of the Spirit in far greater measure than in the old.
Along the way, Meyer offers a masterful analysis of the texts he covers and models a careful, yet thoroughly evangelical approach to Scripture, which focuses on the authorial intent and canonical form of the text. My primary issue with his exegesis is in his making too much of Romans 11 and failing to deal adequately with the fact that in the new covenant we still have those who are visible members but not actual partakers of the covenant. I also wish he would deal more explicitly with the question of Israel and the Church: does the old/new antithesis in Paul imply that the church should be seen as the new and fuller expression of believing Israel? I suspect Meyer would say yes, but he doesn’t come right out and address this.
The book makes for a fascinating read, and will be appreciated by lay students as well as pastors and scholars. Knowledge of exegesis and theology will help in being able to appreciate the book more, however. Meyer writes with clarity and has a knack for boiling down complex issues and explaining what other more technical writers are saying. He interacts with the voluminous literature on the topic well, and maintains a thoroughly evangelical approach throughout. This is a refreshing read and I highly recommend it.
Author Info: Jason C. Meyer is associate professor of New Testament at Bethlehem College and Seminary in Minneapolis, Minnesota. Previously he was assistant professor of religion (New Testament and Greek) at Louisiana College in Pineville, Louisiana. He holds degrees from Oklahoma Wesleyan University (B.S.) and The Southern Baptist Theological Seminary (M. Div., Ph. D.).
The CSB He Reads Truth Bible is here and it is a joy to hold. This Bible is designed to draw the reader in — in to the Word. The aim of “He Reads Truth” is for men to read the Bible daily. See HeReadsTruth.com for an app, Bible reading plans and a blog designed to draw men into God’s Word. This new Bible serves the same purpose. (As a side-note, there are also She Reads Truth and Kids Read Truth Bibles too, but this one is for men!)
