It is often difficult to draw a sound line between overcumulated technicality and adequate sufficiency when choosing an appropriate textbook for exegetical or hermeneutical studies. On the one hand, there is a plethora of literature that deals with the issues in biblical hermeneutics on a layperson’s level. On the other hand, there is also a good deal of literature that exhibits a deep technical proficiency for the exegetes on graduate level. However, there are not enough textbooks that would sufficiently guide a student through all the important steps in exegetical process, while being realistic enough as to not to make the student feel that they will never be able to exegete the New Testament properly. Indeed, this has been on the mind of Richard J. Erickson when he first decided to write A Beginner’s Guide to New Testament Exegesis. This volume is a real primer that introduces its reader into the area of the New Testament exegesis, aiming to stir their zeal for further study on the subject.
The subtitle of this text, id est “Taking the Fear out of Critical Method” describes well the approach that Erickson took when writing it. User-friendly, yet not simplistic and cheap, is what really signifies this primer in its entirety. There are various areas wherein this reality is manifest. First, Erickson’s approach is to be realistic in regard to expectations on a beginner in exegetical studies. The book shies away from any kind of intimidation. There are some textbooks that make a proper exegetical method seem to be some unreachable reality that is available only to a few elect scholars who possess all necessary tools and knowledge to do so. This approach is being fought throughout the entire volume. The book has a strong undertone of encouragement to fervent exegesis that indeed possesses a significant level of practicality. The text overflows with illustrations that get the author’s point across very well.
Importantly, the author handles the role of the New Testament Greek very wisely. On the one hand, he strongly encourages every reader and a prospective exegete to study Greek, stressing its indispensable value for exegesis of the New Testament. This is being demonstrated in instructions as to how to use the Greek New Testament, how to approach the Greek text, and how to the Greek text flow shapes one’s exegetical method. However, Erickson keeps in mind that not every reader of this text is familiar with Greek nor does he expect every reader to learn it come hell or high water. Thus, in every instance when Greek is used, the English translation/equivalent is provided so that the maximum effectiveness of the book is guaranteed. This factor reaffirms the authorial intent – to provide an inviting introductory text that would educate a wide divergent audience while not losing its scholarly integrity.
In the first section Framing Your Mind, or How to Pronounce ZMRZLINA, Erickson introduces his reader into the subject of New Testament exegesis. It is indeed this chapter, wherein the author sets the theme and brings up some challenges that a prospective exegete will eventually face. Herein, the reader is challenged to obtain, in a process, this exegetical mindset that is so vital when reading the Scriptural material. In this introductory word, Erickson raises some questions in regard to the actual exegetical task and its need in the Church. Although at first this task may seem as awkward as Englishman pronouncing a Czech word zmrzlina (ice cream), it is as necessary when studying the text just as articulating the word zmrzlina is important for buying ice cream in Czech republic. It is witty, yet staggering reality.
One of the strongest, if not the strongest, sections of the book is Text and the Tools. The way Erickson laid out the issue of manuscripts, transmission, and the subsequent need for the science of textual criticism, is remarkable. The writer of this review has never seen such an effective introductory and comprehensible presentation of this subject ever before. After reading a few pages, the reader gets acquainted with virtually all the important manuscript traditions and their importance for establishing the text. Furthermore, one also becomes familiar with all basic rules and principles needed for the basic handle on textual criticism itself. Finally, the author increases the level of practicality of this volume by guiding his readership through the main types of tools needed for this present task. This survey is rather sober in its expectations from a student of exegesis and all recommended tools listed therein are of crucial importance for exegetical method.
The following two sections, Texts and Their Structure and Syntactical and Discourse Analysis bring to the view the first issues in exegetical process. Herein, Erickson very clearly illustrates the importance of both holistic reading with the focus on understanding the larger contexts as well as particular reading with the focus on detailed analysis of this whole. Doing so, the author lays the foundation for an in-depth analysis of the smaller particles of analyzed texts moving from the terms, through clauses, to analysis of an actual discourse, wherein these are found. These steps are introduced masterfully, in a very comprehensible, virtually “down-to-earth” manner with a high level of usefulness as well Erickson’s own scholarly input. All these textual methods, which can seem rather rigid, are presented with a high didactical level; the style of Erickson’s presentation grabs the attention of his reader significantly.
After that, Erickson brings up the dimension of History and Culture in Exegesis. This chapter points out some important integrative channels between historical/cultural setting and the text and how these phenomena shape the process of exegesis as well as its results. Indeed, these aspects of critical method are of vital importance and the author dares not leave them out. It needs to be noted that there is no groundbreaking material found in this section, nor was there meant to be. However, one may find some inviting thoughts on the notion of probability of exegesis, ambiguities and alternatives that direct the reader to the attitude of humility and openness. The following chapter on the Letters is a straightforward survey of rather obvious information in regard to exegesis of the epistles. The author of this review especially appreciates the way Erickson depicted the importance of cohesiveness of argument within the text flow in the textual material of the epistles. Thus, Erickson leads his readers to treat the epistle as an ad hoc genre, which needs to be viewed as the one developing coherent whole.
The next two blocks are focused on the Narratives, id est the four Gospels and exegetical methodology related to them. The first of the two sections is (along with the one on textual criticism) one of the greatest moments in the entire text. Herein, Erickson raises issues of genre categorization of the Gospels, depicting literary and historical components of the subject. After that, the author gives an immensely insightful, yet brief and concise survey of critical approaches in hermeneutics of the Gospels. However, Erickson does not finish the race here. His readership has already obtained the knowledge of redaction criticism and therefore they are ready to apply it! Immensely useful and practically written guide for using the Gospel synopsis is invaluable to every student of exegesis indeed. Again, the user-friendly approach taken in the book is applied herein as well – the author presents the methodology simultaneously for both Greek and English Gospel synopses.
The latter part deals with the main narrative issues such as story, plot, setting, characters, etc. Herein, Erickson raises some good points in regard to Old Testament typological scenes reflected in the Gospel material. However, it is precisely this section, which in the judgment of this present reviewer does not provide a sufficient treatise of the subject. The subsection that deals with the use of the Old Testament in the New Testament is too brief and simplistic to be really useful. Another rather disappointing feature of this section is insufficiency in regard to the parables. Stereotypical avoidance of in-depth study of the parables is found here as well. One can hardly make a full use of already attained knowledge of redaction criticism and a Gospel synopsis, if they do not possess a good handle on the parables of Jesus. Although they are dealt with in some length, this present reviewer does not think that Erickson did justice to them. Thus, a prospective exegete of the Gospels will probably need to do some supplementary reading on the subject of the parables.
The final genre discussed is the Apocalypse. Interestingly, Erickson depicts apocalyptic to be alternative education. Thus, very correctly, he gives this genre its appropriate literary dimension. Erickson also lists the four main interpretive approaches that have been historically taken when interpreting the book of Revelation, including both their strengths and weaknesses. However, wisely so, he does not recommend his readership to take one of the four and superimpose it on the text, but rather to deal with the text exegetically first, which would/should eventually result in a blend of at least three of them. Finally, the author points out some other New Testament passages that reflect influence of apocalyptic genre to in a more minor extent. In conclusion, the chapter entitled as Moving On picks up the importance of exegesis, while listing some practical advices to exegetes especially in the church setting. The task of exegesis is vital, but even more vital are its outcomes. One can hardly overstate this reality. Thus, Erickson, keeping up the undertone of encouragement exhorts his reader to engage in this life long process of learning and applying New Testament exegesis.
Overall, the volume exhibits a great deal of organization, liveliness, scholarly integrity, and user friendliness. These notions juxtapose A Beginner’s Guide to New Testament Exegesis as a masterful book, which despite a few weaknesses has a potential to become a classical primer for introductory exegetical education.
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