A few years back Reformation Heritage Books released The Reformation Heritage KJV Study Bible. Its general editor is Joel R. Beeke, with Michael P.V. Barrett and Gerald M. Bilkes as OT and NT editors, respectively. This study Bible brings together study notes in the Reformed tradition with the text of the most lasting translation from the era of the Reformation, the King James Bible.
Reformation Heritage has a special right now on all copies of this Bible (as much as 50% off) – including large print and leather versions. Click for details.
This study Bible includes introductions to each book of the Bible and each main division of books. Study notes typically take up around 1/4 of the page, and include a notable feature: “thoughts for personal/family worship” from each chapter. Also included are doctrinal articles and essays on practical Christian living from a Reformed perspective, along with the text of several influential early church creeds and Reformation-era confessions and catechisms. The list of such documents includes the Nicene Creed, the Belgic Confession, the Canons of Dort, and the Westminster Confession of Faith among others. Instead of the King James Translators’ Preface, this study Bible includes a look at the King James Version’s tradition, text and translation. This is essentially a defense of the superiority of the King James Bible while stopping short of declaring it as the only acceptable Bible. The editors admit, “Others who believe in inspiration and preservation as dogmatically as we have a different opinion as to how and where God preserved His Word.”
This study Bible is nicely formatted and easy to read, and I have no doubt that the devotional and study helps included are excellent in the whole. The one draw back in my view, is that it does not preserve the footnotes from the 1611 King James version – but in that respect, it follows the majority of King James Bibles published today. Unfortunately, this leads modern readers to assume that the King James text is more settled than that of the modern versions since the KJV does not resort to footnotes to record the literal Greek or Hebrew meaning, offer an alternate translation or mention that some manuscripts have a different reading. Unfortunately, that is a wrong assumption since the King James translators do all of those things in the dozens of footnotes included in their original 1611 translation. Reading the translators themselves on the topic of Bible translation (by reading their preface) is quite instructive and highlights the challenge facing all Bible translators, and once more I lament that the preface was not included in this KJV study Bible.
That said, this is a helpful tool and worthy of inclusion on your study shelf. The King James Version is still used today in large part because it was such a good translation and it merits careful study, even today.
Disclaimer: This book was provided by the publisher. The reviewer was under no obligation to offer a positive review.
About Book Briefs: Book Briefs are book notes, or short-form book reviews. They are my informed evaluation of a book, but stop short of being a full-length book review.
“In the Box” posts highlight new books I’ve received in the mail.
I periodically showcase new titles that arrive at my doorstep in posts like this. Today’s post highlights two books that will be of special interest to those interested in Reformed theology. The other book will be appreciated by those who know Koine Greek and Hebrew. So this is a post for armchair theology geeks like me!
The Sacrifice of Praise by Herman Bavinck, translated and edited by Cameron Clausing & Gregory Parker Jr. (Hendrickson)
Bavinck is a Dutch Reformed theologian who died about one hundred years ago. This book is an updated English translation of the Dutch original. I believe it is taken from exhortations given at communion and stresses the importance of a public confession of faith. It comes with recommendations from Kevin DeYoung, Carl Trueman, David F. Wells and others. I’m looking forward to interacting with Bavinck directly thanks to this handy little volume.
I love the idea of the Greek and Hebrew together in one volume and this volume provides this handy feature. The text is somewhat dated however. The Greek text is Brooke Foss Westcott’s and Fenton John Anthony Hort’s ground-breaking work from 1881. The critical study of the Greek text has progressed since their day however. This is reflected in a helpful apparatus that compares Robinson Pierpont and Nestle Aland’s texts with Westcott and Hort’s. The Hebrew text is Biblia Hebraica Leningradensia (BHL) and not the current standard BHS text. But there are helpful appendices that discuss the Hebrew text (the work of professor Aron Dotan). I am eager to dive in and see how helpful the tools are that accompany this text as I plan on reviewing this work in the near future.
The Reformation and the Irrepressible Word of God: Interpretation, Theology, and Practice edited by Scott M. Manetsch (IVP Academic)
This book is a collection of essays offered in celebration of the 500th anniversary of the Protestant Reformation. Contributions come from such authors as Michael Haykin, Kevin DeYoung, Michael Horton, and Timothy George. The focus is on the Word of God and the essays “consider historical, hermeneutical, theological, and practical issues regarding the Bible” (quote from the publisher’s description). The title of Haykin’s chapter has me especially intrigued: “‘Meat, Not Strawberries’: Hugh Latimer and Biblical Preaching in the English Reformation.” I look forward to delving into this title sometime this summer.
Zondervan has released a monumental study Bible. The NIV Cultural Backgrounds Study Bible promises to bring the ancient world of Scripture to life for contemporary readers. The array of resources presented and the depth of research made accessible could almost be described as incredible.
This Bible is presented in a beautiful format and the study notes and articles are written by top-notch evangelical scholars. The editors, John H. Walton (professor of OT at Wheaton College) and Craig S. Keener (professor of NT at Asbury Theological Seminary) are experts in their fields. They have drawn from the work of other evangelical tools in creating this study Bible: most notably, the Zondervan Illustrated Bible Backgrounds Commentary: Old Testament, (edited by John Walton), and the IVP Bible Background Commentary for Old and New Testaments, (the NT volume of which was edited by Craig Keener).
Introductions focusing on the historical setting, cultural/religious setting and literary setting are provided for each book of the Bible. Broader introductions for different genres and collections of books are also provided, and over 300 articles are furnished on a variety of cultural background topics. Nearly 400 full-color photos, illustrations and images brighten the pages of this volume. There are dozens of detailed maps and the study notes are by no means brief. I would say it rivals the ESV Study Bible for length, but the focus on the notes is largely centered on historical and cultural background information.
So many modern readers of the Bible skip past background info and dive forward into application of the text. This is a shortcut that is not usually going to produce the most wholesome and meaningful results. Understanding the ancient world of the text of Scripture can help us better see the parallels with our own day and age. New insights can open up to us new vistas of thought, and cautions can prevent us from misappropriating passages in ignorance.
The book of Lamentations was my area of focus for this review. The introduction was not overly long but appropriately set the stage. Historical detail is a must for understanding what can be quite dark verses for the uninitiated. The pictures of captives from Lachish being led into exile, or of mourning captives being led away by the Assyrians gave an appropriate frame of reference for the text itself. The parallel laments of other ancient cities help inform the reader as to the genre of the book. The many notes explained odd references and brought out a fuller depth of meaning. What does it mean for those who pass your way to “clap their hands at you” (2:15 – derision)? Or why is a measuring line stretched out over a wall that then wastes away (2:8 – to determine which parts are too unstable to be reused)? What could the stones being thrown at those in a “pit” possibly signify (3:53 – stone covers placed over abandoned cisterns sometimes used as a gruesome end for enemies)?
The design of the Bible with its tan colored center column for cross-references, and its beautifully designed cover pages make it inviting to peruse. The extensive indexes make sure the resources you are looking for are accessible. Timelines and an excellent concordance are additional features that complement this work well. Of particular note are charts explaining Hebrew terms that have no exact English equivalent, and a helpful glossary of key Greek terms. The tables of parallel Ancient Near Eastern literature that attest to the Bible’s historicity or compare with it, are informative and invite the reader to pursue further study.
One final note of caution. Many evangelicals may not be prepared for the level of comparisons to be found between the Bible and other ancient literature and stories. Rather than explaining away or ignoring such parallel literature, this study Bible prepares the reader to know how best to understand the existence of such parallels and often points out how such parallels inform and enrich our understanding of Scripture and need not threaten our belief in Scripture’s status as the Word of the Living God.
I highly recommend this new study Bible and am happy to add it to my shelf as I seek to grow in my understanding of the world of the Bible.
Disclaimer: This book was provided by the publisher. I was under no obligation to offer a positive review.
About Book Briefs: Book Briefs are book notes, or short-form book reviews. They are my informed evaluation of a book, but stop short of being a full-length book review.
I’m currently reading through a new book from one of my favorite authors: O. Palmer Robertson. I’ve reviewed his The Christ of the Covenants and The Israel of God, which both were influential in forming my theology. My love for biblical theology certainly was kindled in part by Robertson’s works.
His new book is The Flow of the Psalms: Discovering Their Structure and Theology (P & R Publishing, 2015). It promises to be an important book that may transform and sharpen my understanding and appreciation for the book of Psalms. After just the first two chapters, I know this is going to be a rewarding read.
I wanted to share an excerpt from this book. Robertson explains how the first two Psalms form a doorway into the Psalter as a whole, and help to shape how we should interact with this important book.
The Two “Poetic Pillars”
Of primary importance in Psalter structure are the two “poetic pillars”that escort the reader into the temple of the book of Psalms, Psalms 1 and 2. Taken together, these two very brief psalms anticipate major themes that permeate all five books. First among these themes is the contrast between the righteous and the wicked as they are judged on the basis of their response to God’s revealed Torah, the law, the teaching, the instruction of the Lord….
The second major theme found in these two poetic pillars that runs throughout the book of Psalms is the person of God’s Messiah, his perpetual dynasty and his permanent dwellingplace….
So these two opening psalms present in condensed poetic fashion the overarching message of the Psalter. God’s law, the contrary responses of two groups of people to that law, and the outworking of the consequence of their responses are interrelated themes that permeate the Psalter. At the same time, two kings and two kingdoms merge into each other through the repeating message of the Psalms. David and his descendants will be established in a perpetual kingship at a particular locale. Yahweh rules over heaven and earth from eternity and throughout all time. Eventually, Messiah’s kingship must merge with Yahweh’s kingship so that the kingdoms of earth and heaven, of time and eternity, are one. This merger of the two kings and the two kingdoms permeates the theology of the Psalter. This perspective alone can explain how the concept of kingship in Israel continues long after kings no longer exist in the nation. It also explains how the kingship of Jesus as Messiah could merge so perfectly with God’s kingship over the world. (from pp. 13-15)
Pick up a copy of this book from any of the following retailers:
Book Details:
• Author: Duane A. Garrett
• Publisher: Kregel Academic (2014)
• Format: hardback
• Page Count: 816
• ISBN#: 9780825425516
• List Price: $39.99
• Rating: Highly Recommended
Publisher’s Description: A thorough exegetical and homiletical analysis of each passage of Exodus.
The true fountainhead of Old Testament theology, Exodus illuminates the significance of the name Yahweh and introduces the title I AM. It tells of Israel’s formative historical event, the exodus, as well as the making of the covenant at Sinai. It includes the first code of the Law in the Decalogue and Book of the Covenant. It details Israel’s besetting sin in the idolatry of the golden calf episode, but it also describes Moses’s intercession and the great revelation of God’s mercy. In its display of the Tent of Meeting, it presents the theology of the priesthood, the sacrifices, and the central sanctuary. A Commentary on Exodus explores all of these events with a view toward their significance both for the meaning of the Old Testament and for the message of the Christian church. Exegetically deep enough to satisfy the scholar and logically organized to meet the needs of the pastor, Garrett’s commentary promises to become standard reference material in Exodus studies.
– Every verse is given a fresh translation with copious explanatory notes, and particular attention is given to the poetry of Exodus, which the author demonstrates to be more abundant than previously believed.
– The commentary also helps to dispel much confusion about Exodus by introducing the reader to Egyptian history and by carefully analyzing questions about the date of the exodus and the location of Mount Sinai.
Commentary Type:
This is a technical commentary that provides both a detailed exegetical analysis of the Hebrew text and theological take-home points for applying the message of the text for today’s hearers.
Structure and Features:
Duane Garrett’s Commentary on Exodus is organized in consistent manner which makes it easy to peruse and use as a reference. After the lengthy introduction (145 pages), each section of the text is treated individually, grouped into 7 parts. Garrett’s own translation of the Hebrew, separated with one line per Hebrew clause begins each section. Included are a host of pertinent linguistic and translational footnotes that often included detailed discussions of difficult terms. For sections of poetry, he provides the Hebrew underneath the English and includes a treatment of how and why that section should be understood to be poetic. The the commentary proper follows and is further divided from the text. Following the commentary section, is a section labeled: “Theological Summary of Key Points.” This is the take-home part of the commentary where Garrett draws out the points that a preacher will be able to hone in on, in a message on this text. The commentary doesn’t address homiletical strategies, but the big picture that can be drawn from the text at hand. Occasionally an excursus follows this section, and allows for an extended discussion of a particularly thorny aspect of the text, such as how Moses’ birth story compares with that of Sargon’s, or how Paul’s discussion of Moses’ veil in 2 Cor. 3 fits in with a proper understanding of Exodus. Throughout the commentary one will find footnotes and tables, but no maps or diagrams or drawings are to be found.
Excerpt:
This excerpt is taken almost at random, it highlights the theological take-home punch that Garrett distills from the text. The section concerns Exodus 26:1-27:21.
4. Whatever the external two tent layers looked like, entering the Tent of Meeting itself would have been visually stunning. The priest, going into the holy place, would enter a chamber illuminated by the soft light of the seven lamps of the menorah. As his eyes adjusted, the fine linen inner tent with its colorful tapestry of cherubim would have suggested entry into heaven, where the angels in splendor were in attendance upon God. The tent frames of gold, reflecting the lamps, would have seemed to twinkle like stars and would have suggested a glorious hallway towards God’s throne room. The screen before the holy of holies, with its cherubim, would have suggested an angelic honor guard standing between the priest and YHWH. The priest thus would have a sense of being in the earthly representation of the outer chamber of God’s heavenly abode.
5. There was probably a cosmic dimension to this. That is, the outer chamber represented the lower heavens (what we would call the physical heavens) and the inner chamber, the holy of holies, would represent the upper heaven, God’s abode. The Tent of Meeting was a microcosm of the created universe and of the heavenly throne room that was above the created universe. That is, God’s glory fills all of creation, but there is yet a heavenly throne room that is above and beyond the physical universe. The Tent of Meeting is a smaller version of this cosmic reality. it is also the place where God who dwells in the highest heavens can be present or immanent in the world.
The overall message of this aspect of the tent complex is that God is holy. The barriers between the people and the interior of the tent, as well as the altar of burnt offering, all indicate that because of sin, people are kept apart from God. For the Christian, the barriers that separated the Israelites from the holy of holies remind us that in Christ the barrier is removed and that we have access to God (Matt. 27:51). Even so, we should not fail to take away an important message in the tent structure: that God is holy, that we should fear God, and that in worship, we should approach in reverent respect and also with constant brokenness of heart and repentance, knowing that we have no right of ourselves to approach God. (pg. 579-580)
Evaluation:
I absolutely loved this commentary. The introduction should be required reading at any conservative evangelical study as it responds masterfully to the increasingly common tendency to treat the Exodus as pure myth. He also deals with the JEDP documentary hypothesis and lasting versions of that. This also covers many other questions and betrays a wealth of Egyptian background knowledge which adds color to any study of this important book. He gives detailed pros and cons for 4 major Biblical chronologies. While he may lean toward the late Exodus date, ultimately he concludes that there are supporting texts and archaeological evidence for each major chronology view, and there are also archaeological problems as well. He cautions against getting too hung up on defending any one chronological scheme since the text doesn’t refer to specific Pharaoh’s by name. “The minister or Bible teacher, therefore, should refrain from specifying that this or that exodus event took place in the reign of this or that pharaoh” (p. 101-102). In short, we haven’t been given enough information to make a definitive conclusion. But we do have confidence that there is ample evidence to bolster the belief that the Exodus story is historically factual.
Another discussion in the introduction centered on the route the Israelites took as they left Egypt and crossed the Yam Suph (traditionally translated “the Red Sea”). This also brings up the question of where on a map we can place the Biblical Mount Sinai. As one who has read several popular accounts which provide compelling reasons for disagreeing with the standard Exodus route that one finds in most study Bibles, I was delighted to find a detailed study into the Bible’s record and the archaeological testimony to this route. Garrett finds it probable that Sinai was located in Northwest Arabia, across the Gulf of Aqaba, but the exact location of the crossing is likely lost forever. His detailed study is careful to avoid sensationalism, but doesn’t discount the insights of other scholars who may not hail from the scholarly guild of biblical studies. He largely agrees with the conclusions of Colin Humphreys (a physicist) with some reservations.
The translation and discussion of Hebrew terms is second to none. Garrett has a mastery of the language and the relevant literature and his translation deserves to be consulted. He also provides a helpful correction to the translation of 2 Cor. 3, a text that bears on the understanding of Exodus. His excursus on that topic is important and helpful.
Garrett finds several Hebrew poems placed strategically throughout Exodus, and in some cases this sheds new light on a passage. His treatment of Exodus 6:2-8 is an example. Rather than the text stating that previous generations did not know the name Yahweh, the text is a poetic affirmation to Moses that God will be with him. Garrett’s discussion of the Hebrew terms used in this passage are extremely helpful and here as in a few other places, my understanding of the meaning of the text has been adjusted for the better.
Almost all the puzzling questions that Exodus raises are covered. Garrett addresses the problem of Hebrew numbers briefly, and he grapples with the genealogy of Moses. He illuminates obscure customs (such as Zipporah’s circumcision of her son), and explains some of the ancient techniques referenced in the Tabernacle instructions.
Garrett is thoroughly evangelical in his treatment of Exodus, but he doesn’t shy away from following clues in the text where warranted. His explanation of the plagues allows for several of them to have natural causes (such as algae causing the Nile to look “red”), but guided in a supernatural way. Whereas I would have thought such an approach to belie a lack of faith, Garrett shows from the text and archaeological history why this may very well be so. But he still holds to the miraculous character of the Exodus as a whole.
He covers many textual problems and doesn’t hesitate to show a Christian application or Christological takeaway from the text. As noted in his treatment of 2 Cor. 3 above, Garrett has a mind for how the later Scriptural authors interact with Exodus. This concern benefits pastors and teachers who necessarily approach the text from a canonical and wholistic framework. At times, however, I wish he would say more, or deal with additional questions, such as the NT book of Hebrews placing the incense altar in the holy of holies, or Acts mentioning Moses’ eloquence in seeming contrast to the Exodus account. But all in all, this text provides a thorough and up to date, treatment of the book of Exodus that is worthy of close study.
The book does suffer from a lack of charts, maps and diagrams, however. I guess a commentary cannot be expected to furnish these. But when studying Exodus, in particular, such amenities would prove useful. Still his discussion of the route of the Exodus and the design of the Tabernacle is able to be followed without the help of diagrams.
I highly recommend this commentary for pastors and teachers everywhere. It will prove to be a reliable guide and a catalyst for theologically rich, exegetically informed appreciation of the Biblical text.
About the Author: Duane A. Garrett (PhD, Baylor University) is the John R. Sampey Professor of Old Testament Interpretation and Professor of Biblical Theology at The Southern Baptist Theological Seminary and has served as a pastor and missionary. He coauthored A Modern Grammar for Biblical Hebrew and coedited the NIV Archaeological Study Bible, as well as having written numerous Old Testament commentaries.
A few years back Reformation Heritage Books released The Reformation Heritage KJV Study Bible. Its general editor is Joel R. Beeke, with Michael P.V. Barrett and Gerald M. Bilkes as OT and NT editors, respectively. This study Bible brings together study notes in the Reformed tradition with the text of the most lasting translation from the era of the Reformation, the King James Bible.
