I’ve appreciated the work of Brevard Childs since I first encountered him via his Isaiah volume in the Old Testament Library series.I just finished with the first section in his Exodus volume (see below), and I have to say that I find it even better. Childs takes note of source and redactional issues, but subordinates them to hearing the text as a part of the canon.
Sections view the text in its Old Testament/Hebrew Bible context, its New Testament use, history of exegesis and finally theological reflections.
Admittedly, many pastors would find it difficult to follow all the material, but the time taken to think both broadly and deeply about a passage will produce a reward in understanding and the ability to share one’s reflections with others.
I may review this book when I have read it through, but the start was so rewarding that I wanted to comment immediately.
When I talked about structure, I mentioned that I’d write a follow-up after my Wednesday night class. Here’s the rundown, though I plan to keep it brief. I’m indebted to David Alan Black for the basic note about the participles in this passage, and in a scholarly article I would need to cite a number of additional sources. The structure of the passage followed my own take on it in the context of Hebrews and made the argument easier. I include this discussion in my book To the Hebrews: A Participatory Study Guide, which is currently under revision for a second edition. (The main problem with the current edition is that I created it with readings, exercises, and questions, along with several appendices with discussion. I’m putting some discussion in the lessons!)
There are a number of passages I referenced in class, but there are three passages before 6:4-6 that I see as key, and then one after. The reason is that the author of Hebrews signals new topics well ahead of the main discussion and then ties them in to later discussion.
So if you look at Hebrews 2:1, “drifting off course.” This is an early signal of what I think is the key theme of the book, one that is further developed in 6:4-6 especially. At this point, the author has presented Jesus as the true representation of God and is now ready to open up the door to the result. God has spoken in these last days through a Son, which sounds good, even exciting, but what does it mean?
Frequently Hebrews is read as a book with a message of works and perfectionism. In fact, as someone with a Wesleyan background, I’m used to starting there in my thinking. But the more I study the book, the less I think that is the correct reading. The warnings in Hebrews are not about human performance of good actions, but rather of total confidence in the one who has been presented here in chapter 1. Verses 1-4 present the Who, while the rest emphasizes that Jesus is greater than the angels. There will be more emphasis on precisely who Jesus is, but we have this pause in the first few verses of chapter 2 so we can get a preview of the theme.
Through the rest of chapter two and into chapter five, but especially in 4:12-16, we’ll develop the things that make Jesus ideal as our priest, even though we aren’t quite sure what such a priest will accomplish.
In 5:8-9 we get the second key connection, as we are told that Jesus learned obedience through suffering (and a rich passage that is, even though I’m just going to touch on it only briefly. Verse 9 tells us that he was perfected. It is this “perfection” that I think is the key object of Hebrews, the perfection of Jesus, not the perfection of any human being.
I see 5:11-14 as a bit of reverse psychology, challenging the readers/hearers with their dependence on milk just before he goes ahead and introduces some meat anyhow.
The third key passage is Hebrews 6:1, and “going on toward perfection.” It’s my understanding that United Methodist pastors are still asked this question on ordination, and I believe not a few have their fingers crossed when they answer. Figuratively speaking, of course! But though few translations do it, this can be taken as a passive, and thus be translated “carried on toward perfection” rather than “going on toward perfection.” I would go further and argue that the perfection that we are to go on toward is Jesus, and is only to be attained “in Christ” and not by us or as something possessed by us.
Having jumped from signpost to signpost, this leads to 6:4-6. I have noted previously that I don’t take this as a “once out always out” passage, but rather as a warning against rejecting the voice or urging of the Holy Spirit. Paying closer attention to structure and the participle tenses helped back that view up and expand it.
Here’s my translation with structure:
I have summarized the theme of Hebrews as “get on the right train and stay on it until you reach the destination.” The key is that if you have the best, the greatest, or even the only hope of rescue and you don’t take it, rescue escapes you. That’s why I have the temporal sense here. If you are rejecting the final sacrifice of Christ, according to the concepts developed in the preceding five chapters, what option is there? Jesus, the Christ is sacrificed once-for-all, and cannot be sacrificed again. If we continue to fail to accept the finality, we are crucifying him afresh.
But it’s even more simple than that. You can’t accept while you reject.
Does that make it too simple? Actually, I think it makes it a clear statement of precisely the point of Hebrews. You have two choices: This train or no train.
And that leads to the final passage I want to use, Hebrews 10:26-27. Here we have no sacrifice for sin after Jesus. It’s often used in sermons to threaten people with how seriously they should take New Testament commands. But that’s not the point at all. There is no more sacrifice because the sacrifice has been offered. If you don’t accept the sacrifice, there isn’t another one. You can’t redo it or substitute it.
The whole message centers on confidence in the grace that has opened this “new and living way” (10:20), in the perfection of our High Priest, and in the necessity of placing our full confidence in Him.
Let me add that I believe that the “cloud of witnesses” in Hebrews 12:1ff should be seen as those who are cheering us on because they have experienced the weaknesses and the failings that we have and know the grace of God and the final reward. It should not be used as a club as I have heard it preached, in the sense of: “Look at all these holy people who are watching you. Don’t screw up!”
These discussions seem to come up all the time about learning Greek, but the discussion also applies to Hebrew. How one can imagine it’s critically important to learn Greek if one is to preach or teach, but not so much to learn Hebrew, I don’t know. But the degree requirements of various colleges and seminaries reflect just such an attitude.
That said, I want to make some comments about learning and teaching, but more importantly about goals. Thomas Hudgins has written a good deal about this in a recent post, and he posted some material from Dave Black, which provides me a good link for that as well. Both make some excellent comments on pedagogy and what those of us who teach need from the students.
On the use of the word “we,” I want to note that my role as teacher is vastly different from Dave’s or Thomas’s. I tutored Greek as a student in graduate school, helping Master of Divinity students get ready for tests. And that was indeed what it was: Getting them ready for the test. None had patience for letting me help them comprehend the subject better. They wanted to make sure they had memorized enough answers to get by on the test. Since then I have occasionally offered classes in the local church or tutored individuals who were trying to learn. The key element here is that people came to these classes because they had a goal, and they pursued the goal.
And this is why I think we need to look at two other things. I used “learning skills” in the title, but what I really mean is the art and practice of being a student. There’s probably a perfectly good word for it, but short of suggesting you be a good talmid, I can’t bring it to mind. But beyond learning skills there’s motivation, and behind motivation there’s purpose, or perhaps mission.
That leads me back to graduate school and my graduate advisor, Dr. Leona Glidden Running. I was truly blessed to have Dr. Running as a teacher and advisor. I learned enormous amounts from her in classes in Syriac (which I audited), Akkadian, and Middle Egyptian. From the list of languages you can see that I had the motivation for learning languages. Thus I learned from good teachers and some whose pedagogy may have lacked a bit.
It was also Dr. Running who got me into tutoring and sent her students to me for help in both Greek and Hebrew. The problem with tutoring points me to what I think is a problem in ministerial education: Students going through language courses in order to check a box. We’re often fairly good at ditching traditions in Protestantism. Just look at the reformation! But folks, that was 500 years ago. What traditions have you ditched lately?
What I encountered were students who were studying Greek because it was required for the degree, some of whom had been told by ministerial advisers, mentors, and church leaders that the only reason they should learn Greek was to get their degree, and most of whom would serve churches that didn’t care what biblical languages they might have learned. Is it any wonder that they just wanted me to help them through the test? I can’t count the number of times I was called within hours of the test, or late on a Friday afternoon or even working into Saturday with desperate pleas for that help. At this time I was a Seventh-day Adventist and I took my Sabbath seriously. (I’ve recently commented that it’s one thing from my SDA background that I really miss.) But these ministerial students who were supposed to be preparing to shepherd people in that tradition, were quite ready to ditch their Sabbath rest to get past the test.
I know from reading what others have said that while the details may differ, the attitude is quite similar. Some seminaries have given up on the languages as a requirement. Often those seminaries are ones that have reduced the entire biblical studies requirement to a minimum. So study of biblical languages goes the way of Bible study, and it all happens without that much planning.
So speaking as someone who thinks biblical knowledge is critical, let me suggest that we need to reexamine this entire process. What is a Master of Divinity degree for? What are our goals? Within that, what are the goals for knowledge of the Bible? Of biblical languages? Once we know what we need—and want—then we need to ask how we get it. Forcing students to take one or two (or whatever number) of semesters of Greek and/or Hebrew doesn’t accomplish anyone’s ultimate goal, at least anyone I know of. Nobody actually hopes that the student will pay tuition, check off a box, and leave with no knowledge that he or she will use (except possibly the university finance department).
I don’t know about other biblical languages classes, but my teachers taught with the goal of having us learn to read the language. They knew they were only going to accomplish that in a few cases, but they still worked toward that goal. If the assumption of everyone else is that the student will not, in fact, learn the language, then we need to do something about that. That isn’t something that a Greek teacher can fix. He or she can try to motivate more students, to provide as much useful information as possible, but that all constitutes making the best of a bad situation.
Amongst the possibilities that should be considered are requirements for additional classes in history, cultures, people (sociology/psychology), linguistics, or other topics that helps a person understand a written text. Perhaps, in addition, one might include classes specifically in taking complex ideas and expressing them clearly and simply (to whatever extent possible). Then we can aim the biblical languages classes at people who do actually want to learn to use the material.
I have to put in my ritual dig at the whole educational system. I think that in the 21st century world the degree system is getting more and more out of date. Something more like the badges system that the Mozilla Foundation is sponsoring may be at least an early pointer toward a replacement. But that moves beyond this post …
In summary, in languages as in anything else, we need to keep our focus on the mission. That starts with knowing what the mission is.
And we don’t.
Perspectives on Paul: The Formation of Paul’s Gospel
I’m resuming/continuing my study this evening, looking at Lesson Two from Galatians: A Participatory Study Guide by Dr. Bruce Epperly. I’ll be sticking closely with the lesson itself tonight, discussing how Paul was chosen and learned. I will doubtless discuss a number of these topics from related materials in other epistles.
I will be dealing frequently with issues of date and authorship while discussing Paul. The reason for this is that there is a considerable variation in what books scholars believe that Paul wrote, so while giving perspectives, I need to deal with the differences in the books attributed to Paul and what picture emerges of the apostle.
As some background, let me embed two videos I’ve done on dating and authorship. One major problem with this discussion is that for most laypeople the discussion is quite opaque. They don’t really understand how scholars determine date and authorship, so they’re stuck with either a consensus, or with what is presented in their study materials.
The first video is on dating the book of Daniel. In this, I’m not trying to give you the answer, but rather to give you a look at the various considerations:
Tonight I begin my new series of Thursday night studies on the apostle Paul. My approach will be a bit different than usual. I’m more interested in developing the background, particularly in Israelite religion and Judaism and looking at the way Paul draws from his theological sources.
I’ll also introduce my approach to the subject. I’ll be working first with material from Energion Publications authors. I publish these materials and I’m acquainted with them. More importantly, I wouldn’t have published them if I didn’t consider them valuable.
I’m going to use Galatians as my basic guide. That wasn’t my first choice. I’ve often felt that Pauline scholars spend excessive time in Romans and Galatians and neglect books like 1 Corinthians or Philippians in developing their view of Paul’s theology. But I have come to believe instead that what I saw as deficiencies in building a picture of Paul from these letters is more a result of misreading Paul than of choosing the wrong letters. Of course, I will still maintain that in order to understand Paul and his theology, one needs to consult everything he wrote, but I doubt anyone actually disagrees with me on that point. It’s rather a matter of emphasis.
In studying Galatians, I’m going to start from a foundation of reading the book with Bruce Epperly’s study guide in the Participatory Study Series, titled creatively Galatians: A Participatory Study Guide. (The title is not Bruce’s fault. It’s standard for the series, and therefore my fault.) Besides the fact that I publish the book, my reason for choosing this is that it is written by a progressive theologian, also a process theologian, who is nonetheless very favorable to Paul’s writings. I would like to create a conversation here between evangelical and progressive approaches to interpretation and also to take a look at the way our existing theology impacts our reading.
As part of the resources for this study, I’m going to be interviewing scholars from our Energion Publications author list with a variety of perspectives. Because I’m using Bruce Epperly’s study guide, I’m starting by interviewing him. I completed it this morning, and I’m excited by the results and what he had to say. Bruce is always entertaining. He’s the first of several. I hope you will listen to (or watch) all of them. Here’s the video:
It’s not necessarily a bad thing for our theology to impact our reading. In fact, I think it would be quite shocking if it didn’t. I am only reading the Bible because I grew up in a Christian home and have a theology that suggests that this book is useful. My existing theology is also going to have an impact on the way I place the content of the book. In turn, Paul is himself impacted by his own background and theology. This doesn’t suggest that interaction with the book doesn’t have the potential to change or even totally revolutionize our existing thinking. Paul encountered God in a new and different way on the road to Damascus and his theology was revolutionized. Yet one can still see his background in his destination.
It’s easy to separate Paul from his own background. In fact, it’s easier to do so than not. So I’m going to emphasize the background. Now I’m not in search of some undiscovered country where I hear Paul 100% as he was. My theology will be in tension with his as I learn, and I hope yours will be there as well.
It’s my hope to provide additional video notes and some blog posts each week. Just as we have with the Energion Publications Tuesday Night Hangouts I’ve changed these to a half hour each. I also hope that you will pick up a copy of Bruce Epperly’s book and do a study of Galatians at the same time as I do.
I will be consulting the other books listed, and also providing a resource page with a list of available books. But another book will be with me for the entire study is Herold Weiss’s book Meditations on the Letters of Paul. Herold brings some impressive scholarship to his reading of Paul, and I will be making full use of his material. As a suggestion, pick up copies of both of these books and follow along. And yes, I will be interviewing Herold as part of my series asking “Who was Paul?”
Here’s the viewer for tonight’s presentation:
Note that if you want to participate in live chat you will need to go to my YouTube channel and watch there. I will be watching the live chat for questions and comments. Note that I have put the books involved on sale on Energion Direct. You will be able to see them on the home page.
A little over a week ago I reviewed the NIV Cultural Backgrounds Study Bible using the Olive Tree electronic edition. On Tuesday I received my hardcover copy from the publisher. (Note: I received this copy free of charge in exchange for an honest review. No other strings were attached!) This is not an extraordinarily new experience in Bible editions, but it is a good one.
The Bible is 6″ x 9″, so fits nicely on all my disorderly stacks of books. It’s about 2 1/4″ thick, which makes it substantial, but not the largest Bible I use. The picture at the top shows it in my (not necessarily its) natural environment. That’s my actual desk, and so you can see it in comparison to the other study Bibles I have around it. You can click on the image to see it in high resolution. These days I rarely carry a physical Bible to church, other than my Greek & Hebrew testaments (I have years of marking and marginal notes in them), so I don’t worry that much about the physical size of a study Bible.
These days I rarely carry a physical Bible to church, other than my Greek & Hebrew testaments (I have years of marking and marginal notes in them), so I don’t worry that much about the physical size of a study Bible. That said, I can say that I prefer working with the electronic edition of this Bible, even though I am not well-acquainted with Olive Tree software. There is a great deal of information to present, and the size of an edition is always a compromise.
In this case, the text is small (as is common with study Bibles). The image just below shows it by comparison with my own Revelation: A Participatory Study Guide, which is printed in a 12 point font. The notes appear slightly smaller, though I’m not good enough to say for certain, and the impression may be created by a different (sans-serif) font for the notes. This note on text size is not intended as criticism, but it is one of the major reasons I prefer to use an electronic edition in which I can set font size. This is a problem for just about every study Bible out there. There is so much information to be included that something has to give. Having done page layout on a large number of books myself, I understand this completely.
The biblical text is printed in two columns with reference notes in the center. This is a classical style of presentation, but not one of my favorites. Again, I should emphasize that nobody can avoid all criticisms for the layout of a text. Doubtless others would complain about a single column with notes on the outer margins, for example. The double-column format is so standard that I have only a couple of Bibles that don’t follow it. An excellent example is The Jewish Study Bible (JPS Tanakh Translation), which uses a single column for the text with notes consistently in a narrower column to the right. I find their edition quite friendly.
There are a variety of excurses and notes included directly in the text section, besides the standard notes which are in two columns at the bottom of the page. The notes supplement and follow-up on the introduction, generally providing information that is applicable on a wider basis, i.e. not to just the text in question. For example, just before the text of Isaiah we have an introduction to “The Oracles of the Prophets,” followed by a short introduction to the book of Isaiah itself. But about three pages in we have a nearly three-page section titled “The Historical Background of Isaiah,” which provides a great deal of helpful information that will also relate to others of the prophets.
But just after these sections, on p. 1122, is an inset titled “Dating Methods.” No, this is not for those of you interested in origins and how rocks and fossils might be dated. Rather, it presents the basics of how one tries to place a particular oracle at a particular date. This is a tightly packed, extremely useful essay. Everyone should read it, no matter what portion of the Bible you’re studying. That’s why I chose Isaiah for this brief tour!
I mentioned that I will comment on some more specifics regarding the book of Hebrews. I will do so, but this past week has been intense, and I didn’t yet get to it. Nonetheless, the picture to the left at this point is the introduction to the book of Hebrews. I will go through that introduction in more detail in a post I hope to publish by Saturday.
Having the physical copy of this Bible in my hands makes me completely comfortable in recommending it. It’s easier to scan the portions I’m not emphasizing. For example, in using an electronic version I rarely “leaf through” the book, and thus might have missed the excellent introductory material for Isaiah. My main concern with study Bibles is that people tend to take the word of the note writer as to the meaning of the text. It’s certainly appropriate and valuable to get the opinions of others, but when one doesn’t find out why the writer believes a certain thing, one is left with either accepting it on authority—surely the author of such a fine volume would have his facts straight!—or having to dig elsewhere for that background information. That’s the value of this type of explanation.
#contextchangeseverything – yes, it does. But how?
With the vast array of Bible study materials that are available in the English language comes a problem. How does one choose what materials are worth my time, shelf space (or HD space!), or money? If you search my blog for posts about study Bibles, you’ll find that I have a love-hate relationship with them, and it tends to be mostly hate. Nonetheless, I own—and use—a variety of study Bibles, and you’ll even see some positive reviews.
The reason for the hate side of the equation is that far too many people purchase a study Bible that’s recommended by someone they trust, or even written by someone they trust, not to mention randomly selected from a bookstore shelf and then accept what the notes say because they are written by biblical scholars after all. I recall being accosted by a church member some years ago who asked me about the notes on a particular text. I can’t even recall which text it was. Her problem was that she couldn’t figure out how the meaning presented in the note could be extracted from the text itself. I strongly recommend asking just such a question! I asked her if she’d considered the possibility that the note could be wrong. That was a revelation for her.
What I recommend is that a reader make sure to get study Bibles that are written from different perspectives and use them as an aid, not as a source of the answers. To some extent one should study the Bible text first, and then the notes, but sometimes one can read background material first. A study Bible that provides notes that tell you directly what the passage means can be quite convenient, but also quite misleading.
But one of the key problems for Bible students in the 21st century western world is the extent to which our culture is different from that of the world of the Bible. Very frequently what seems quite plain to us is not at all what the Bible writer is trying to say because we simply don’t share enough of those norms. I have come to believe that I have benefitted more by coming to understand human culture and language over the last 30 or so years than I have by learning the biblical languages. I do not mean to underestimate the value of learning Greek and Hebrew, but if my language learning had not been enhanced by the study of linguistics, history, sociology, and anthropology, it would have been of little value.
Pastors frequently proclaim that “the Greek word ____ means” or “the Hebrew word ____ means” and then build their exegesis on what is essentially simply another gloss. This makes people believe they have been enlightened by the ancient languages, when they have actually simply transferred their 21st century attitudes and presuppositions to a set of sounds they are told is Greek or Hebrew. Understanding a language means to some extent understanding a culture. Similarly understanding a text means understanding something about the person or persons who wrote it and the audience for which it was intended.
This is the key element that I believe a study Bible can provide. Certainly cross-references and historical connections are important, but letting the reader know how people in that time and place lived and thought is much more important.
NIV Cultural Backgrounds Study Bible
(Note: I am basing my notes on the Olive Tree Bible software edition provided to me free of charge as I did not receive my print edition. I will not make comments on the layout or usability of the print edition.)
Thus I come to the NIV Cultural Backgrounds Study Bible. They use the provocative (and obviously true) URL contextchangeseverything.com. I should note here that there are many types of context. There is a literary context, historical context, linguistic context, and (among others) cultural context. We usually think of context in a fairly narrow linguistic sense. A word study might be done by finding a variety of sentences that use a particular word. We know that when Jesus says, “Go and do likewise” we need to look at the context of what has been commanded. We can’t grab some other activity and make that the command of Jesus instead.
Study Bibles generally examine a range of these ideas as well as proposing interpretations for difficult passages, often without providing enough information so that the reader can follow the logic. The final reader is left with the simple logic that the skilled scholar who wrote the study notes concluded X, so X must be correct, an assumption that will be severely shaken in many cases if one compares other Bibles written by skilled scholars.
The Cultural Backgrounds Study Bible aims to help you understand the Bible writers, their audience, and their times. In the notes you will find direct connections between ancient culture(s) and the text itself. Rather than just being told that a certain phrase means a certain thing, you will be given the reason why one might come to that conclusion. This is no guarantee that every interpretation is correct; that would be expecting the impossible. (Which perfect one of us would make the determination in any case?) What it does mean is that for most explanations in the notes in this Bible you can follow the logic path. If you want to, you can do deeper research, and the notes are specific enough that you’ll be able to do your search, Bible dictionary reference, or deeper study in a commentary or at a good library.
Since I’m not reviewing the Bible overall, but rather looking in particular at one book, I won’t spend more time on an overview. Let me simply say that I’m delighted with the intent, and quite impressed with the implementation. There are obviously limitations. This is a study Bible, not a multi-volume commentary or an encyclopedia. It would be easy to complain about what’s not there. In my review of the book of Hebrews, I believe that the editorial choices made were quite good. I would doubtless have chosen differently in some cases, as would just about anyone, but that’s only to be expected.
On to Hebrews
To study Hebrews most effectively using this Bible, start first with the introduction to the Old Testament. Why? Because Hebrews displays an interesting interplay between the text of Hebrew Scripture, seen generally through the LXX translation, and then interpreted in a particularly New Testament light. The details of how these elements interact require some discussion, and that’s why you study and compare, but you need to understand the sources. The introduction discusses 12 issues in which we will see the world differently, and I think all of these issues will impact your reading of Hebrews.
While reading the text of Hebrews you can use the links (if you’re using Bible software) or follow the references to Old Testament passages. You cannot impose your own exegesis of passages of Hebrew Scripture on Hebrews, but it is important to know not just the text that is quoted, but also its literary context that might be brought to the audience’s mind by the reference, and also by ways in which that text might have been understood. It is not sufficient to treat the Old Testament quotations in Hebrews as words used in the context of Hebrews. Of course, the context of their use in Hebrews is the most definitive when we determine how the author of Hebrews intended them, but we need to do everything possible to get into his (or her) world in order to understand that context.
This is the value of a volume like this. I’m currently reading a commentary on Hebrews that is more than 600 pages. I have another on the shelf in front of me that is of similar length. It’s hard to back off and get an overview of the forest using those commentaries, though both are extremely valuable. What I enjoyed with the Cultural Backgrounds Study Bible, even as someone who has read the book of Hebrews many times, and studied the works of many commentators on it, was this broader view. Having dealt busily with the trees, putting each leaf under a microscope, it was nice to get so much material easily available. (This is a general advantage with study Bibles over detailed commentaries, at least the better ones, but the Cultural Backgrounds Study Bible excels).
I’m going to compare the content of several study Bibles I have on my shelf. Where I give word counts, they are loose estimates based on line counts and my eyeball count of average words per line. The Bibles I’m using to compare are: The New Oxford Annotated Bible (NRSV), The Orthodox Study Bible, The New Interpreter’s Study Bible, The NLT Study Bible, and of course the NIV Cultural Backgrounds Study Bible.
First, let’s compare sheer quantity of text. First, the introduction. (I’ll add a note on approach.)
NOAB: About 450 words, no outline, though an outline can be extracted easily from the notes. The approach of the notes is often technical. Users complain that they don’t get enough theological help.
OSB: About 220 words, short outline provided, stronger suggestion of possible Pauline authorship than others. Theology is consistent with that of the Eastern Orthodox tradition.
NISB: A bit more than 1000 words and a mid-length outline. The NISB is kind of the pastor’s answer to the NOAB for mainline teachers/preachers. It provides more theological reflection, a fact I receive with definitely mixed emotions, though the material is generally helpful in its place. Theology is mainline with a bit of a liberal lean.
NLT Study Bible: About 1500 words and a brief outline. Theology is strongly evangelical
NIV Cultural Backgrounds Study Bible: About 800 words, no outline, features “Quick Glance” section. Theology is evangelical.
Now let’s consider a specific passage, in this case Hebrews 4:12-13, and look at the quantity of notes, along with a count of insets or excurses in the whole text of Hebrews:
NOAB: 21 words. No excurses.
OSB: 54 words. One excursus.
NISB: 75 words. No excurses.
NLT Study Bible: 74 words. 9 excurses.
NIV Cultural Background Study Bible: 136 words. Two excurses.
The critical value of these notes is that they are aimed at the background and at helping you draw a line from the background to the meaning. I would say that the NOAB is great at pointing to technical details, but not so much at theology, while the NISB spends less time on technical details while using much of its space to reflect on theology. The NIV Cultural Backgrounds Study Bible uses its space in drawing a picture and pointing that to possible theological conclusions without trying to be a theology text.
Over the next few days I will post something on a couple of my favorite passages and the specific comments provided by this study Bible. I would consider this an excellent Bible to have at hand for a study of any biblical book. In my To the Hebrews: A Participatory Study Guide (currently under revision), I recommend that a study group have more than one study Bible available. I think it would be good for a group studying Hebrews to have this one at hand. One of the reasons my own guide is being revised is that it is largely a collection of thought questions. I’m going to provide more of a basis for those questions in the second edition. But the book will still be intended for use by a study group that has available multiple resources to compare. This will be one of the few that I recommend.
Note: All of these introductions to the book of Hebrews tend to dismiss Pauline authorship, with the Orthodox Study Bible being the most favorable. My own position is that it is not possible to determine the author. I used to exclude Paul as a possibility, but have been persuaded by the writing of David Alan Black that Paul should be kept as a possibility. I publish his little book The Authorship of Hebrews: The Case for Paul.
A second law and a second note on introductions to biblical books. Goes together, no?
I completed my reading of Numbers along with the Cornerstone Biblical Commentary yesterday and today read the introduction from the section on Deuteronomy. In it the author, Eugene H. Merrill (professor at Dallas Theological Seminary) argues forcefully for Mosaic authorship and for an early (1446 BC) date for the exodus. In school I learned 1445, but the majority position is that the exodus occurred in the mid to late 13th century, and critical scholars in general would reject at least direct Mosaic authorship in favor of a date of writing in the 7th century BC.
In the course of presenting these positions and his basis for them he makes the statement (p. 449) that “there is absolutely no objective evidence that compels a late provenance for the book.” I would first point out that it is useful to realize that evidence rarely compels, especially in historical situations such as this. Secondly, there is evidence that would point to the composite nature of the book and some that would suggest a later historical setting. Certain Merrill, along with many others, has provided explanations for this apparent evidence, but having provided an alternate explanation, however convincing it may be to the one providing it, does not make the evidence go away.
I like to look at introductions in various study Bibles. I’m not sure why, as the usual result is simply to raise my blood pressure a bit. In this case I have at hand The Oxford Study Bible, The Jewish Study Bible, The New Interpreter’s Study Bible, and the NLT Study Bible. Out of these, only the NLT Study Bible would tend to agree with Merrill. That count is not important, however, because it doesn’t constitute a good survey of quality scholarship on the issue.
The problem with the lot of these is that they each assert their position with confidence and provide a couple of notes on things that favor that position, but give very few reasons why anyone might disagree. If you read the conservative introductions, you might well conclude that the critical scholars who disagree are just perverse, while if you read the more critical introductions, you might not be aware that there are modern conservative scholars who would hold to such views as a 1446 BC date for the exodus or Mosaic authorship of Deuteronomy around 1406 BCE.
You may think I’m being unfair, as each introduction must be short, especially in the study Bibles. Merrill’s can be somewhat longer as he is writing for a substantial commentary on just three books of the Bible. But my point is not to chastise the scholars for their positions or for espousing them in their introductions. I do find their language a bit intemperate, and I would also point out that it doesn’t take many words to indicate that other scholars disagree with at least some indication of why that might be.
My interest is in what you do about it. I’d suggest strongly that you don’t surround yourself with books that agree with you and that come from scholars that are in your own religious/denominational tradition. I am generally convinced, though I wouldn’t use “compelling” for any evidence, that the Pentateuch, including Deuteronomy, is a composite text containing some ancient traditions, but built up with case law and later additions and adaptations. Yet I will carefully read Merrill’s commentary as I also read through the Hebrew text. What’s more, I can predict right now that I will learn a great deal from Merrill’s work.
The reason I can do that is that I’ve read this introduction, and while I disagree with the dating and authorship section, it is followed by a discussion of structure and themes that is extremely helpful. I frequently encounter the idea that a certain writer is just a liberal, or too conservative for me, so why should I read his material. We could go for “iron sharpens iron” (Proverbs 27:17). But I think perhaps Provebers 27:21 is better:
The crucible is for silver, and the furnace is for gold, so a person is tested by being praised. (NRSV)
Or as I translated it for a Tweet (I like literal in this type of poetry):
As refining fire for silver, As a furnace for gold, So to a man is a voice praising him (Prov. 27:21).
I really need to read someone saying that there is “no compelling evidence” for the position I hold. If I only read The Oxford Study Bible, The Jewish Study Bible, and The New Interpreter’s Study Bible, I would never be pushed to look more closely at the evidence.
I think it is particularly important in using study Bibles, because people seem to get the idea that whatever is in the notes is what “scholars” believe regarding the passage. They often also decide that if “scholars” believe it, then they must too. But scholars as a group rarely agree on anything. It’s one of their best features, because they all want to refine things and find some new, good ideas. The results are sometimes crazy, but nothing like as bad as the results of not doing so.
Introductions are hard to write and often don’t prove that useful. But using a range of them can be quite enlightening!