“Galatians (Zondervan Exegetical Commentary on the New Testament)” by Thomas R. Schreiner

Bible commentaries abound today. Scores of commentaries confront the would-be expositor of any book of the Bible, and almost nobody blinks at a new series of commentaries anymore. It goes without saying that the relative value of a given commentary is all over the map, and here perhaps more than anywhere else, a discerning eye is called for.

You guessed it, I’m getting ready for the “but you have to check out this new commentary series” line. But I really mean it. The new Zondervan Exegetical Commentary on the New Testament (ZECNT) series will live up to any amount of hype one can dig up. I’ve reviewed several commentaries, I own bits and pieces of a score of commentary sets, and have examined others besides, yet this series promises to be a true must-have, when it comes to exegetical commentaries.

Like many other students of Scripture, I’ve been schooled in Greek, but that was some time ago. I also aim to fix an opinion on any passage I plan to teach. But with the amount of scholarly material one must evaluate, the task can be a bit daunting. Opening a commentary for answers can lead to far more questions than originally conceived. And some commentators stand out for their pious, know-it-all approach to informing us of their thoughts on the subject.

In sharp contrast, Thomas Schreiner in his ZECNT commentary on Galatians, excels at making the task of studying and making judgments easy. He provides all the relevant arguments on a given question, both the pros and cons. He defends positions that he ultimately rejects, all in the effort of explaining what is at stake and how to best see the big picture in a given exegetical question.

The clarity and candor on display in Schreiner’s work is complemented by the brilliant (can I use that term of a commentary?) ordering of material conceived by the ZECNT editors. After allowing for an in-depth introduction to set the stage for the book, each unit of the text is addressed in such a way as to best help the teacher or preacher work through the material of the Text and see connections to the overall outline of the book, catching the flow of the larger argument. Greek is used throughout but never in an over the top way. Almost universally, the Greek follows the English, and the effect is to draw one into the Greek arguments more easily, encouraging and promoting the revival of long-forgotten Greek exegetical skills.

Each section begins with a literary context of the unit and a tie in to the over-arching outline of the book. Then the main idea is summarized in a few sentences. The English translation of the text is next given in a special graphical layout which highlights the relationship between the various clauses and phrases which make up the text. Following this, the structure of the textual unit is discussed and a more detailed exegetical outline is provided for the text just before a detailed explanation of the text (with footnotes) is offered. Finally, a pastoral application section concludes the discussion on the passage at hand. Theology is thus applied to life in a masterful way, which will help guide the teacher and pastor to make appropriate and relevant applications from the exegetical study he undertakes.

At the end of the commentary the major themes of the book are discussed, giving an overview, or summary of all that Galatians has covered. This section is a miniature biblical theology in a sense, and will be of great value to those seeking a bigger picture view of the book, before they dive into the separate pieces.

Now on top of all the positive things I’ve mentioned up to this point, Zondervan is to be commended for choosing a competent and careful scholar to pick up his pen for the Galatians commentary. Thomas Schreiner has written books on the question of Paul’s use of the Law, and on the more practical side of how the OT Law relates to Christians. He also is one who’s publicly disputed the New Pauline Perspective, standing for a conservative, Reformed view of justification by faith and imputation. The expertise and faithfulness Schreiner has shown over the years makes him eminently qualified to write this book. And furthermore, his attitude and style in writing remains irenic, open and fair-minded, even when he stands forcefully against a contemporary exegetical trend.

The problem passages are many in Galatians, and Schreiner succeeds in navigating them well. I’m particularly impressed by how the book maintains a pastoral perspective throughout. I shouldn’t be surprised, however, since Schreiner himself is a preaching pastor even as he fills the roles of professor of NT and associate dean of Scripture and interpretation for Southern Baptist Theological Seminary. A fine combination of learning and grace exude from the man himself and this book.

I can’t recommend the work more highly, and I’m now interested in checking out other titles of this exceedingly useful commentary series. If the Galatians volume is truly representative of the larger series, then the Zondervan Exegetical Commentary of the New Testament series is truly a must-have resource for the exegetically minded pastor and teacher.

Pick up a copy of this book at Amazon.com, Westminster Bookstore or directly from Zondervan.

Disclaimer: This book was provided by Zondervan for review. The reviewer was under no obligation to offer a favorable review.

“Your Church Is Too Small: Why Unity in Christ’s Mission Is Vital to the Future of the Church” by John H. Armstrong

Many today agree that the evangelical church in America has problems. It has a consumeristic mentality catering to the pervasive individualism of our society. Church programs are offered, and sermon series advertised in such a way as to get people hooked on the “brand”. Surveys and market research are conducted to find people’s felt needs and deliver. And with such a cheapening of church, it’s no wonder that counter movements abound in Christianity these days. Emergent, post-modern, missional — you name it, people realize the current super-sized church is high on calories and low on nutrition. Many are just abandoning the ship altogether.

One such counter movement is described by John H. Armstrong in his new book Your Church Is Too Small: Why Unity in Christ’s Mission is Vital to the Future of the Church (Zondervan, 2010). He contends that a twin focus on mission and unity will heal the Church’s woes.   He calls this missional-ecumenism.

Many of the problems Armstrong sees in today’s church are problems indeed. There is a high dose of sectarianism, and a low dose of biblical community. He reacts against the prevailing consumerism in churchianity. A return to the church’s “ancient/future faith” with a focus on the value of church history and an appreciation of the Apostle’s creed and other universally accepted creeds, he argues, will cure these ills.

Reacting to sectarianism in today’s church, Armstrong encourages a relational unity flowing from our brotherhood and shared faith in Jesus Christ. He wants us to see past our differences, but does hold that these differences matter. Denominations are not a bad thing in his view, but we should reach beyond them and see our shared unity as the “one church” following “one Lord” and sharing “one baptism” and “one faith” (Eph. 4).

I can agree to an extent with all of this. I too see John 17 and Jesus’ prayer for unity as being too easily dismissed in evangelicalism today. I think we need more charity, more grace, and a greater realization of how big our agreement is if we share in the core truths of the gospel. I agree that working together with other Christians and not viewing them as the enemy positively impacts our evangelism. I even share some of Armstrong’s specific criticisms of the modern church:

[There is] a small view of the church and a big view of our own importance. We have exalted our interpretations of the Scripture by boldly proclaiming: “My authority comes only from the Bible.” (pg. 131)

Some popular evangelical writers dehistoricize the church and make a case for revolution not reformation. They throw out the past. (pg. 107)

…Scripture is clearly not so much a treatise on systematic theology as the unfolding story of a people– the people of God…. A humble and faithful Christian life is marked by “fear and trembling” (Philipppians 2:12) and a willingness to allow for mystery. (pg. 96)

The culture with its decadence, relativism, consumerism, and wanton rebellion against the revealed will have God is actually the symptom of our problem. The root cause is a deeply divided, morally compromised, theologically indifferent, biblically ignorant, and culturally conformed church. The gospel has been reduced to a minimal set of consumer-related facts. The “sinner’s prayer” has replaced the kind of radical conversion that results in life-changing grace. In the process, the larger narrative of creation, fall, redemption, and re-creation has been lost. With this loss there is no coherent understanding of the kingdom of God. The church has now become a religious society of the comfortable. Serious Christians should cry out to God for his mercy and grace to be poured out on the church. (pg. 194)

Where Armstrong goes wrong, in my opinion, is jumping from the “one church” ideal in the NT, to affirming that the Catholic and Orthodox churches are part of that “one church” because they affirm the Apostle’s Creed. In vain did I look for any discussion of the Reformation and why Rome really isn’t advocating a false gospel when they do not preach justification by faith. Instead I found statements like this:

My understanding of biblical oneness combines two commitments that are often considered separately. the first is a commitment to work in every conceivable way to demonstrate the God-given spiritual oneness I share with other believers through our union with Christ….

But my second commitment goes even further. Many Protestant evangelicals are satisfied with informal person-to-person expressions of oneness. Because they tend to view the church as a voluntary association, they see no need to seek unity with other churches….

This two-commitment approach… has practical consequences for those who consider themselves evangelicals. It means I can no longer be… anti-Catholic…. With deep conviction, I am compelled to regard both Catholics and the Catholic church with love and esteem. (pg. 60-61)

…the Western church was torn apart by the Protestant Reformation. This movement challenged the Catholic Church to renew itself but resulted in in a massive schism leading to errors on every side. Eventually, these schisms resulted in the birth of several major divisions within historic Protestantism, leading to an endless variety of new churches built around human personalities and doctrinal differences. (pg. 89)

I appreciate the exhortation to unity and the admission that people who don’t think like us may well be honestly following Christ. But I think Armstrong is advocating a dangerous course when he encourages us to just view all Catholics or Orthodox adherents as genuine Christians. At this point, I need to let Armstrong explain in his own words at some length.

…We have heard a lot about culture wars in the United States for thirty years. I am far more concerned about the truth wars waged by polemicists inside the church. This is the bitter fruit of sectarianism. It lacks charity and leads to mean-spiritedness.

Privately, I hear people ask, “Who is a real Christian?” with regard to their own family members or members of their congregations (including pastors). If a Catholic becomes an evangelical, then those who remain Catholic are viewed by the “convert” as non-Christians….

I am wearied by this attempt to say who is and is not a real Christian… I find it destructive of everything true to Christ’s teaching. During my journey to catholicity, I made a conscious choice to give up this approach. After all, if a Christian is someone who has “the Spirit of Christ,” then I do not know who truly has “the Spirit of Christ.” Scripture further declares, “The Lord knows those who are his” (2 Timothy 2:19)…. Real conversion and true faith are God’s work. And since all three of the great traditions of Christianity teach that those who share in proclamation and participation must also have explicit living faith, I began to openly encourage explicit faith rather than wage attacks on others.

Once I took this step, I became more concerned about my own faith and attitudes. I no longer had to answer many of the questions people asked me about other people–questions that only fed my pride. I ask, “Why should you care about what I think since I don’t know the real answer?” I then ask, “Have you confessed faith in Christ? Are you his baptized follower?” If the answer is affirmative, then I proclaim the gospel and let the Spirit work as he wills. God will judge the heart… (pg. 150-151)

I can’t accept Armstrong’s explanation here. Certainly a glib, non-chalant condemnation of others is wrong. I also believe there are many true believers that aren’t Protestant. But I believe Scripture requires us to be more discerning and careful in this matter. I don’t want to publicly affirm Catholicism’s dangerous teachings about the gospel and the relative emphasis on Mary, works, confession, saints and things like that. Paul’s concern for unity didn’t prevent him from making strong condemnations of false doctrine, just see Galatians 1.

This book will stretch you and cause you to think. And much in the book is actually helpful and good. But I would encourage only a discerning use of the book by mature Christians.

This book is available for purchase at the following sites: Amazon.com and direct from Zondervan Academic

This book was provided by Zondervan Academic for review. The reviewer was under no obligation to offer a favorable review.

“Joshua (NIV Application Commentary)” by Robert Hubbard Jr.

Author: Robert L Hubbard Jr.
Publisher: Zondervan
Format: Hardcover
Publication Date: 2009
Pages: 652
ISBN: 9780310209348
Stars: 5 of 5

The typical Bible student has choices galore when it comes to commentaries on the Bible: big ones, skinny ones; multi-volume sets and single-volume tomes; commentaries by men now dead for hundreds of years, and those by budding scholars. Some commentaries are geared to specific audiences: laymen, preachers, pastors, scholars, teachers. How is one to know which commentaries are best? Don’t worry! There are whole books devoted to helping you choose the right commentary!

I think a good commentary should discuss the particulars of the Bible text at hand. It will answer the tough questions and will bring relevant historical information to bear. It will unfold the setting of the biblical book and in a sense transport you there. The best commentaries don’t leave you there, however. They bring you back to our world equipped with truth from the text. They aim to apply the Biblical text to the questions of today. This is where the NIV Application Commentaries excel, in my estimation.

Joshua isn’t my first sampling of the NIV Application Commentary. I have the 2nd Corinthians volume on my shelf (my collection of commentaries is a motley crew of mismatched rummage sale finds and a few gifts or purchases sprinkled in). But this is the first volume I’ve examined at length.

Robert Hubbard follows the NIV Application Commentary pattern well as he examines Joshua. The book of Joshua is broken down into fifteen or so passages. Each passage is then approached from three different angles in sections that are standard throughout the book and the commentary series. The “original meaning” section, gives a detailed analysis of the passage much like you would find in a typical critical commentary. Word meaning, syntactical relationships, parallels with other literature and other parts of the Bible are explored, etc. The “bridging contexts” section focuses more on themes that bridge the context of the original passage to today’s concerns. It is in a sense a biblical theology section covering the biblical theological themes as found in the given passage. The “contemporary significance” section focuses in on just a few topics and situates them (often by means of illustrations) in the contemporary context in such a way as to make the text’s true significance and meaning come alive.

Let me offer an example of how the three angles work in Joshua. In chapter 12, the “original meaning” section focuses on the listing of the defeated kings. Then “bridging contexts” hones in on Yahweh’s sovereignty as a theme throughout Scripture. “Contemporary significance” , then applies all of this to Christian’s today by focusing on Christ’s kingship. Hubbard includes a liturgical reading (suitable for church use) on the kingship of Christ that is very much in the spirit of the list of defeated kings in Joshua 12.

Before the book turns to the text of Joshua, a fairly in-depth introduction is provided. There Hubbard sets the stage by bringing up key questions modern readers have of Joshua (why all the killing?) and providing an excellent historical background of the book and major interpretive questions surrounding it (when and how was Joshua written?; does archaeology prove the truth of Joshua’s accounts?). I must admit, however, the commentary would have been better with just a few less prefaces. Before the introduction, one is asked to wade through a “series introduction” and a “general editor’s preface (to Joshua in particular)” , and finally the author gets to provide his preface. But this is just a minor quibble.

Throughout Joshua, Hubbard maintained a good balance of discussing scholarly issues and keeping the discussion open to lay readers. He wasn’t afraid to be tentative in some of his own positions, as when discussing the question of archaeological support for the destruction of Jericho, or in discussing the timing of the Exodus.

Hubbard did an excellent job of tracing themes within Joshua, as in comparing the Gibeonite situation with the Ai debacle. He also pointed out several connections with Joshua and the Pentateuch and other OT books (for instance comparing Ezekiel’s description of the renewed land with Joshua’s depiction of the as-yet-unconquered land). Most importantly, he doesn’t hesitate to bring out connections between Joshua and NT thought. He gives an excellent comparison of Joshua’s commission in chapter 1 and Christ’s great commission to the church. Still, at times he doesn’t find connections that could be made, as in his discussion of the herem problem. There he failed to mention obvious parallels with Saul and the command to wipe out the Amalekites and the Psalms that mention “dashing (the children of Israel’s enemies) against the stones” . These parallels call into question his conclusion on the herem debate.

In discussing the book of Joshua, astute readers will wonder what Hubbard’s take on the land question would be. I found his discussion of it to be in line with my covenantal perspective on the issue. He highlights how 11:23 declares officially that the land promise was fulfilled. He also intriguingly explains how Joshua’s depictions of the land intentionally embellished and expanded the picture to be “huge and fabled” . He later quotes Hagner approvingly “Abraham ‘knew that what God ultimately had in store for his people transcended security and prosperity in a parcel of real estate on the eastern shore of the Mediterranean.'” So Hubbard takes the view that the NT views the land typographically, yet he still holds a future for Israel is to be found in Rom. 11 and a future conversion to Christ.

I can’t recommend this book enough. My estimation of the NIV Application Commentary series was enhanced through my study of this particular installment. I learned a lot about Joshua and appreciated how Hubbard navigates the careful reader through some fairly problematic issues all the while maintaining a deep evangelical commitment to a inerrantist, gospel-prizing approach to Scripture.

Disclaimer: this book was provided by the publisher for review. The reviewer was under no obligation to provide a positive review.

This book is available for purchase at the following sites: Westminster Bookstore, Amazon.com, or direct from Zondervan.

“Don’t Stop Believing: Why Living Like Jesus Isn’t Enough” by Michael E. Wittmer

DontStopBelievingAuthors: Michael E. Wittmer
Format: Soft cover
Page Count: 230
Publisher: Zondervan
Publication Date: 2008
ISBN: 9780310281160
Rating: 5 of 5 stars

I’m guessing that many who will read this review will be younger evangelicals who are aware of the Emerging Church movement. Many are intrigued with the idea of doing church differently. We’ve awakened to inadequacies in the church our parents raised us in. For people like us, the generational appeal of the Emergent movement is strong. Polarizing doctrines along with the conservative-liberal divide turn us off. A welcoming community of large-hearted lovers of Jesus sounds both authentic and attractive.

This desire for authentic Christian fellowship is not wrong by itself. Doing church in new and tantalizingly different ways isn’t either. Luther, Wesley and Moody attest to that. Yet the newness of the Emergent movement is often all that is needed for it to earn sharp and stinging conservative rebukes. Such smug dismissals only prove the point of these “postmodern innovators” , as Michael Wittmer dubs them. Conservative Christians today are infected with a rampant modernism that assumes it has arrived. With everything figured out, conservative Christianity has no room for postmodern Emergent craziness.

Put me down as one conservative who doesn’t think we’re above criticism. I tend to see the Emergent movement as reacting against some very real deficiencies in some versions of conservative Christianity. Before reading Don’t Stop Believing: Why Living Like Jesus Is Not Enough, I wouldn’t have been able to articulate all of this exactly. I couldn’t put my finger on exactly what it was that seemed right about the Emergent phenomenon. With Michael Wittmer’s book, however, I’m much more equipped to think through the all the ramifications of the postmodern innovations so popular today.

Wittmer isn’t afraid to listen to the postmodern innovators. Listen and learn. From what I can gather from reading the book, Wittmer hails from a staunchly conservative background. I wouldn’t be surprised if he is intimately familiar with independent Baptist fundamentalism like I am. From such a background it is easy to see how many of the Emergent criticisms would hit home.

Post-moderns claim we conservatives often love the sinner’s soul more than his body. We aim for conversions more than lasting social change. We care more about deathbed conversions than good works and justice. Our churches are not welcoming and inviting to the unchurched, and our world-view comes off too cocky and self-confident. We have everything figured out and don’t struggle with doubt or pain. We care more about scientific and logical proofs for inerrancy than we do for the Bible’s overarching themes and meta narrative. We’re too quick to distance ourselves from the world than be friends to publicans and sinners.

There’s more. Must you believe something to be saved? Are people good or bad? Is Homosexuality acceptable biblically? Doesn’t penal substitution turn the cross into divine child abuse? Does Hell really last forever, and would a loving God really send anyone there? Is it really possible to know anything for certain? These questions and more are raised, and carefully dealt with in Wittmer’s book.

As one can see, with the Emergent movement, valid criticisms and sincere questions often get muddled together with a more radical revision of the fundamentals of the faith. In light of how many postmodern innovators are quick to embrace full fledged inclusivism (the idea that people will likely be saved apart from faith in Jesus Christ), and their lack of owning up to virtually any non-negotiable beliefs, it is easy to see why many dismiss the movement as a whole, out of hand.

The strength of Wittmer’s approach lies in his patient hearing out of both sides. He sketches the conservative view and the postmodern reaction. Then he paves a middle ground that holds to a high (conservative) view of Scripture while appreciating insights from the postmodern position. He argues for a both/and approach which often does more justice to the Bible than either extreme. While he ends up defending conservative doctrines, he is not afraid to challenge conservative methods and motifs.

Such a discussion could easily become tedious and overly philosophical or theological. Wittmer’s writing style is so clear and lucid that with the help of illustrations and personal anecdotes, he makes the discussion fun to read. His many charts help convey his point even more clearly. The diagrams capture the discussions well, summarizing the perspectives of each side along with his middle ground approach.

Postmodern innovators and Emergent church leaders are not likely to change course as a result of this book. What I hope happens, is many a young evangelical is equipped and encouraged to opt for a conservative Christian approach that aims to both believe and live life here on earth well. As Wittmer puts it: “Genuine Christians never stop serving because they never stop loving, and they never stop loving because they never stop believing.”

If you are looking for a helpful introduction to the postmodern/Emergent church discussion, look no further than Don’t Stop Believing. And if you are concerned for a friend, or even for yourself, about the doctrine-is-optional appeal of postmodernism, pick up this book. You will be challenged, and encouraged in the faith.

Disclaimer: this book was provided by the publisher for review. The reviewer was under no obligation to provide a positive review.

This book is available for purchase at the following sites: Amazon.com or direct from Zondervan.