A New Joy from an Old Hymn

There are indeed times when all the concerns one has got seem to surpass all the hope, all the joy, and all the purpose our gracious Father has promised for us. The great times of distress have always come unexpectedly, breaking into this paradigm of trust, which is so imperfect on our own part, yet so eternal and safe on God's part. No matter how dark that valley might be, the faithful Father is still there, closer than any of us could ever imagine. No one feels him at that moment, no one can see his face when the darkness blinds our finite carnal eyes. Yet he is still there, patiently walking alongside of us - the wonderful Paraclete.

On the one hand, it seems little unfortunate that one can usually perceive this faithful hand of God only when the major distress is over; when he breaks into our world in the manner which only he can perform, there is no question, no doubt that the Sovereign God has entered the play (though he has been the main actor from the very beginning). I could not help but think as to how do I, a sinful and fragile human being, deal with my times of distress. How do I live through pain and suffering. Where do I go when the wounds are bleeding and I feel helpless. And again, the cliche remains to be the true answer to this present dilemma. 'Tis the cliche of our past. A simple chorus that encompasses the truth I so often fail to live out.

Turn your eyes upon Jesus, Look full in His wonderful face, And the things of earth will grow strangely dim, In the light of His glory and grace.


Post Scriptum:
"Why are you cast down, O my soul,
and why are you in turmoil
within me?
Hope in God; for I shall again praise
him,
my salvation and my God." (Psalm 42:5, 11, 43:5)

On Insomnia

It's precisely 2:19 a.m. as I'm writing the first line of this unfortunate blog entry. Indeed, it has been circa three months now that my insomnia was awakened once again. Once. Again. In general, this state is not to be appreciated (and in my case it certainly isn't); however, there are realities that can only been observed in this misfortune of sleeplessness. Maybe, the word "only" sounds a little bit too exclusive, but this time of staring at the ceiling has lead me into reflections that neither a state of being awake, nor unconscious dreaming would bring about. Looking through the darkness, seeing nothing but one image. Future. Dream. Nightmare? Hope. Despair. My heart beat would suddenly grow in velocity and thrilled by the danger evoked by the plethora of unanswered questions, my lips would utter a word of prayer. Prayer of a sleepless, helpless boy waiting for his Father to do something, which he does not even believe could happen. This would never happen in a stage of being awake. This could never happen in the wildest dream. These are the hours of dependency on the One whom this insomniac fails to trust during the day. Now all reality is just a projection along with both the past and the "future." Everything becomes one dream, maybe nightmare that is more real than "the real dream," yet more abstract than what would follow in a few hours when he "awakes." Only uncertainty is certain at this sacred moment. Tomorrow will bring today. Let me say it again. Today will bring tomorrow. Or... how would I put it.. Bring today tomorrow. That's it.

A Review of J. Julius Scott's "Jewish Backgrounds of the New Testament"

One cannot overstate the importance of close study of early Judaism in regard to the New Testament studies. Indeed, one can hardly miss the Jewishness of writings of Matthew, Paul, or John. Such a diverse notion, which this religious movement in fact was, needs a commitment to study, resistance towards harmonization and simplification when categorizing it. Furthermore, one cannot deal with this notion without a close historical study of this period either. Historicity, a socio-cultural component, as well as the core of religious thought are all vital to understanding both this phenomenon and its tremendous influence on the NT writings. J. Julius Scott Jr. has indeed accomplished this task with both scholarly dignity and didactic proficiency. Jewish Backgrounds of the New Testament is a single volume that immerses its reader into the main issues raised within intertestamental Judaism. Through the masterful work of integration, this volume reflects these issues into the sphere of the New Testament studies.

It needs to be noted that the book manages to carry a wide variety of different integrated data presented in a well-organized, concise manner. Scott divides this presentation of early Judaism into three main sections, through which he develops a gradual picture of this phenomenon. These sections, named The Background and Setting of Intertestamental Judaism, The Crises and Responses of Intertestamental Judaism, and The Religious Thought of Intertestamental Judaism: Background for Christian Customs and Controversies, are set into a coherent logical flow of informative data. First, a reader is informed with geographical setting and a brief history of early Judaism. Second, Scott deals with the two major crises that greatly influenced its development. Third, the religious thought in its diversity is presented in this volume as well. Doing so, J. Julius Scott touches on main issues that a regular reader of the New Testament would face, interjecting them with the particulars of intertestamental Judaism.

The first section of the book gives a profound insight into the notion of background/setting of early Judaism. First, Scott begins in an ad fontes fashion introducing his readers to the sources for the study of this religious movement. Thus, the author presents the sources he will be referring to throughout the scope of the entire volume. Furthermore, a reader is given a brief geographical depiction of intertestamental Israel, stating some political divisions occurring at this time, concluding with the city of Jerusalem and the Second Temple. Following, Scott goes back in time and gives a biblical background to this era, identifying preliminary issues raised in the early Jewish history and thought in comparison to its preceding history. Building on the Old Testament data, the author elaborates on the specific institutions of the Old Testament, depicting precisely those that would undergo significant development within the Intertestamental period. Finally, Dr. Scott closes this section by surveying the history of early Judaism from the time of exile to the second revolt in A.D. 132-135. Thus, the reader is immersed into the world of intertestamental Jews; being familiar with the physical, cultural, sociological, as well as political setting, on is ready to face the two major crises that greatly shaped the thought of early Judaism.

Very interestingly so, Dr. Scott after a former introductory chapter envisages the two major crises the Jewish people experienced, which would influence their lives, thought tremendously. Thus the focus on these two crises being a crux interpretum of this era is indeed of great validity and importance. First, J. Julius Scott introduces the actual crises. After that, Scott deals with the influence of that Babylonian exile on the Jewish thought. Secondly, in a more thorough fashion Scott’s reader gets deeply acquainted with the crisis of Hellenism and its outcomes on early Jewish thought. Following, the discussion on the Jewish response toward these crises takes place. Indeed, this discussion gives a rather thorough observation on the reaction on new contexts, influences, and paradigmatic changes that occurred in these periods. This discussion, however, would have in a view of this reviewer served better if there were two-subsections dealing more specifically with particular responses of the Jews towards these crises, rather than just forming one harmonized blend. Despite this issue, however, the development of this general response includes very valid observations that are vital for understanding this present discussed subject.

Especially important for understanding the Jewish background of the NT is an apprehension of the transition/restoration of the OT institutions into their intertestamental state. Scott deals with the renewal of the Temple Worship, new ways of celebrating traditional festivals, as well as the hope of restoration of the Monarchy, which was the core of their future expectation. Scott elaborates on hitherto established foundation by relating scribal traditions into the play. Indeed, this chapter embraces their variety and the overall comprehension of these is reinforced through the author’s usage of early Jewish material to document this notion more closely. The logical flow of Scott’s journey is reinforced by the separate chapter on apocalyptic (for which Scott deserves a commendation). Herein, his reader is immersed into the historical context and influences behind early Jewish apocalyptic thinking. Thus one gets acquainted with both apocalyptic as interpretation and consequently as readjustment to the new paradigm, the Jewish people were found in. Finally, emphasizing the diverse nature of early Judaism, Scott walks his reader through the wide variety of sectarian groups that emerged within this epoch. Especially notable is a sub-section dedicated to the Qumran community. One of the main urgencies that professor Scott attempts to envisage throughout the book is an immense diversity of this religious phenomenon called intertestamental Judaism. The way the author dealt with these distinct groups is an embodiment of this reality. The section on the two great crises and the Jewish response to them is closed by a discussion on a daily life, customs, and societal particulars of this era.

Finally, after establishing all the context and foundations needed for apprehension of the religious particulars, Jewish Backgrounds of the New Testament presents a final section on the notion of religious thought of this paradigm that served as a background for Christian customs and controversies. This section is opened by a very sound and insightful discussion on common Jewish assumptions in regard to the nature and existence of God, the worldview, resurrection, and so forth. Herein, Scott very correctly integrates a religious worldview of the Jews into all areas of their life and their perception of ethics. An observation made in terms of the legalistic practices raises some valid points as well. Following, professor Scott very correctly observers that the early Jews were indeed eschatological people in their thinking and their expression; thus he deals with their thoughts on eschatology, their perception of the redemption history in the scope of the two major ages, pointing out the implications that were transferred into early Christian eschatological thought. Thus, the discussion on the final age brings a great deal of clarification into early Christian apocalyptic thinking, which was indeed grounded in early Jewish thought. The notion of the Kingdom of God in the Jewish thought is put in direct relation to the former. Herein Scott discusses some early assumptions as to what nature would this kingdom obtain, what would be its association with the nation of Israel, and so forth. The next theme that this volume deals with is a nature and a character of the messianic hope in early Jewish thought. It needs to be noted that a constant reminder of diversity in intertestamental Judaism is of a great importance when it comes to this notion of messianic hope as well. Scott observers how diverse these Messianic expectations were and how this influenced expected work of this Messiah as well. After this, a reader faces another crucial theological notion – the covenant and law, but how it would function in the final age. Again, a great variety of views were taken in early Judaism and one reading this volume can obtain a grasp of what these were. Finally, Scott concludes this section, as well as the entire volume with a chapter on Jewish attitudes towards the Gentiles. Indeed, there is no batter way than to conclude the section on religious though of early Judaism by depicting one of the most controversial topics. Herein, again, both great diversity as well as typical Jewish particularism stem out to a plethora of views on this subject. Thus, Jewish Backgrounds of the New Testament establishes an insightful overview of early Jewish thought with integrity to both its nature (id est resisting artificial generalization and harmonization of the data) and its student (id est keeping the thought flow coherent and didactic).

Finally, a word needs to be said in regard to overall composition and organization of the book. Although, all sections are very concise, which can raise some caution in everyone who is aware of an immense fluidity of this religious phenomenon, Jewish Backgrounds of the New Testament manages to keep a coherent thought flow that is both informative as well as integrative. The author shows a great deal of integrity and scholarly commitment by working a priori with primary source material, integrating rather than harmonizing these ideas into a framework that will indeed enhance one’s understanding of the Jewishness of the NT. This is the focus and the aim of the author of this present volume. Jewish Backgrounds of the New Testament is not an exhaustive study on intertestamental history, neither is it a lengthy theological treatise on early Judaism. However, the themes that are traced throughout this volume will bring the light on those foggy spots of the NT studies, which are often neglected or misunderstood. Scholarly, yet readable; insightful, yet not sensational; integrative, yet not artificially pursuing practicality – Jewish Backgrounds of the New Testament will serve well every serious student of the New Testament.

The Divine Dream

I have a dream. The dream with the great beginning, but even the greater ending. The dream, wherein I create. The dream, wherein I bless. The dream, wherein I dwell. The dream, wherein I call. The dream, wherein I save. The dream, wherein I rule. It is my dream and I decided to initiate it, keep it moving, and end it with… the eternal reality. I have dreamed this dream for many years now. You are a part of this dream, yet do you know where you fit into it?

In the beginning, I created. I uttered the divine word and the chaos came into order. The chaotic incompletion was perfected. Every time I uttered this word, the reality would come about. Indeed, all of my works were good, just like I am good. However, I did not create this marvelous beauty only for the purpose of my joy. I do not need anything! My self-sufficiency far exceeds all of my creative works. I desired people that I would walk with side by side. Thus, my creation reached its climax, when I walked with the man in the Garden of Eden.

I created them in my own image – they could relate to me as well as to creation. Unlike the Middle Eastern kings who were deceitfully declared to be the only ones created in god’s image and thus having dominion, my people, indeed all my people would be created in my image and rule in the realm I had given to them. I blessed them. My divine favor rested upon my people. I was with them and I stood by their lives, their hearts, their everything. I was their God and they were my people. I blessed them, so that they would be fruitful and they would multiply and subdue the Earth. I created them outside of the garden, but the Eden was the place wherein they would walk with me and worship me. Finally, I gave them dominion, so they would be the vice-regents in this Kingdom of mine and rest in my divine Sabbath with me.

Giving them vice-regency and letting them know about the only restriction in the Garden, I gave them the choice to be free and blessed in the continuum of this reality. However, they knew they could choose otherwise knowing that the ultimate reality of death would follow. The Serpent, that deceitful creature fooled them and thus they ate. Guilt, shame, nakedness, withdrawal of the blessing resulting in the reality of curse… all of this followed in quickly. But this dream is my dream and I am a good God. All of my works will come about just as I want them too. Thus, I gave them the Promise that I would keep until the end.

I spoke directly to the serpent declaring the long lasting war between his seed of evil and her seed. I could have ended this dream, but I did not. I gave the hope to very people that failed. This promised seed was to be the people of God with the messianic hope to the world, but individually only one, divinely sent one could fulfill it. They did not know it then, but I knew it – for I know everything. This seed would step on the serpent’s head and take his deadly life. Right there one could see the divergence in responding to my faithful word. Abel, and after his death Seth would embrace the promise; yet Cain would follow the agenda of the one, to whom the dominion was handed over – the usurper.

As the time went by, in the entire world there was only one family that would not live in transgression. Only Noah and his family were faithful to the word of Promise. Thus, I chose to reveal the nature of my word greater. At this time, people did not know that the outworking of my Promise would be dual in nature – it would bring salvation and hope to the faithful, yet death and judgment to the rebellious. The flood came and Shem, the son of Noah was given a promise – my presence, that which was lost in the Fall would come back again and I would dwell in his tents. Only my people would experience this. For I promised, “I will be their God, they will be my people, and I will dwell among them.” All that which was lost, would be promised to come back… more and more.

There were people, though, that wanted the name. They wanted to be the people. They wanted to achieve it themselves. I had always wanted the people, but I had always been the one to call them by my name. Thus, I called Abraham; an obscure aged man with no real presuppositions for this task, to establish the people, indeed the seed that would carry the messianic hope to all the nations of the world. Through this man, I promised to bless the nations, which precisely meant the restoration of that which was lost early on in Eden. My presence would identify this people and I would give them the land, where they could commune with me, and with one another. In this very promise, the people of God were determined to include the Gentiles. For my presence amongst them would be recognizable to the surrounding nations. And they should know that I am their God, they are my people, for I am dwelling amid them.

Abraham’s very belief in this promised seed was his saving faith. Indeed, the word of promise I spoke to him was its source and the driving force. It was not his personal effort, neither was his salvation based on his withdrawal from Ur. My covenant with him was unconditional; to demonstrate this dimension, I even put him to sleep, so he would know that it was unbreakable. He only had to believe – and he did, and it was reckoned to him for righteousness. He might not have yet understood that the seed would ultimately fulfilled in my precious Son; yet he understood everything else – It was my presence, blessing, salvation, and inclusion on the nations that would stem out of this Promise. He saw Isaac – the first child of Promise given to him and he knew my faithfulness.

Many years passed and my servants Abraham, Isaac, Jacob died; and even Jacob’s son Joseph died in Egypt. The promise I gave to Abraham was being fulfilled – many were the multitudes of Israelites in the times of Egypt. Yet despite this, they were oppressed by the king that knew me not, nor did he remember my servant Joseph. But I called Moses my servant saying that I remembered my people and I would free them from their slavery. Out of Egypt, I called my son, my firstborn Israel.

They were not firstborn like any other child – they were first in significance, in their inheritance, in their Father’s favor. They often failed to carry this mandate not knowing that the greater firstborn was to come and become Israel himself. Yet they were my son, who would carry the hope of Yahweh. My calling was unconditional, yet their personal joy in this calling was the one of a movable treasure. I called them a treasure because of my choice and my chesed, not because of their intrinsic value. They could have walked out, and they often did, for many of them were spoiled. But my calling was faithful, because I loved them. They were all called to be the priests unto me, for they were created in my image and my image bearers are my kingly priests, who might delight in my presence, ministering unto me.

I have saved my people; I have called them my son, my kingly priests, my precious treasure. But I am other. I am holy. I am separate from all profanities of this world. Thus, my people if they are truly mine, must be the same; indeed, they must reflect my heart entirely. Thus I gave them the gift of the Law - the constitution of the people of God. This Law would not save them – for who else could save them apart from myself? They were already my people. My Law would reflect my character, my holiness, and my otherness through their conduct. This law was not eternal in its entirety, yet the moral essence of the Law, understood and applied in the context of my chesed would reflect me in their midst.

The gift of the Law also brought into their attention the grievous reality of sin in mankind. It was only my mercy and grace they could rely on; it was certain that they would fall short of my absolute standards. Thus I gave them the gift of Yom Kippur to remedy their transgression. They had to take lives of the animals and sacrifice for their sins. It was through their faith in the promise that these intrinsically imperfect sacrifices were truly effective. However, in and of themselves they were constantly pointing to a greater and ultimate sacrifice to come. There was only one kind of sin that knew no atonement – the very blasphemy, when they shook their fists towards my heavenlies. There was no pardon for such abomination, for I am the holy and only God.

I, the Holy One, despite the fallibility of my people mercifully chose to abide in their midst. No other nation on the face of the Earth would experience that, only the people called by my name. I gave them the gift of the Tabernacle so I would dwell amongst them, so that they would see my glory – that which has not been manifest since they first fell short. I indeed, very strictly had prescribed the way this tabernacle was to be constructed – for it were my agenda and my plan to dwell amongst them, not otherwise. It was precisely through this that I revealed to my people that I am both transcendent in my holiness and otherness, yet at the same time I am immanent and intimately close. Yet the tabernacle was not the ultimate fulfillment of what I was about to accomplish. At this time, my people did not know that it would be they themselves, wherein I was to dwell. My people would one day become my holy dwelling place.

As I promised, my people reached the land, where they would rest. And indeed, they did. Despite all the wars, I was with them and I stood beside them, for they were my people. They demanded a king, yet the first king was not the one after my heart. However, David, my beloved, the one whom I chose from the obscurity of pastures, was the Messianic king that would foreshadow the infallible One. Yet he did not know it, nor did they. My servant David desired to build a house for my name. Do I ever need a house? The heaven is my house, and the Earth is my footstool! On the contrary, I wanted to build a house for him! It would be his seed, his kingly line that was to have the divine seal on it. Davidic king would my firstborn, the first in rank, the finest one of all. I would build the house for him, the holy Zion. His throne would last forever, his kingdom should never cease, and neither realm nor reign would ever be broken. This David was foreshadowing such a great king, my Anointed one, who was to come and reign in my righteousness and shalom. I would bring back the dominion that was once lost through this kingly Messiah. Where my people failed, I will bring even more glorious restoration and renewal.

My dream is great and great is its fulfillment. Yet the kings were fallible. All of them. They transgressed against my name; they did profane things according to the surrounding nations, where I did not dwell. Yet my promise was unbreakable, infallible, and faithful, just as I am faithful. I called my servants, prophets, to preach the good news of my Promise that would bring salvation to the acceptant, yet judgment to the resistant. I spoke to my servant Isaiah that I, the Sovereign God, the Creator, and the only Lord over the history would be a kinsman redeemer to my people.

I promised and I did not recant that I would remedy my people from oppression and sin. I would do so, through my faithful Suffering Servant. My believing remnant of Israel would become such a servant. They would carry out the Promise I gave them – they would bring this gospel to both Israel and the surrounding nations of the world, who did not know me and did not call on my name. The promise I gave to my beloved servant Abraham that indeed through his seed the nations should be blessed, was greatly expanded. It was through his seed, my people that this would come about. My believing, faithful remnant of Israel would bring the Messianic hope of the nations. However, even though they got the mandate, at the end they could never fulfill it, for they all fell short of my glory. They did not yet know, that my very Son would become Israel – the only absolutely faithful Israel that could ever exist and he would bring this mission of mine to glorious perfection in the ultimate expression of suffering and victory. The people called by his name would carry out this mandate later on to bring the hope to the ends of the Earth in the power of the Spirit, that I promised to give them. I revealed to Isaiah that I would gloriously come and bring eternal peace and salvation to my people, both Jews and Gentiles. The blessing of creation would be restored and the Abrahamic promise would be fulfilled. One day. One glorious day.

It was the inclusion of the Gentiles that a great deal of my people struggled with so much. Yet it had always been an integral part of my promise. I called my servant Jonah to minister to the people of Nineveh and what a great resistance did I encounter with! Such a hatred and unwillingness to accept that he was not any better than them, apart from my name, by which he was called. Hatred, despising, reluctance. But I am the Almighty God who will always accomplish my purposes. I forced him to preach the good news of hope in my name and they accepted it, for I have called them. In the same manner, I spoke unto Amos, my servant prophet, who was to say to the house of Israel that the restoration of the house of David would directly mean the inclusion of the Gentiles. And one people of God, both Jews and Gentiles, would be called by my name.

When all the hope of the nation of Israel, more specifically the people of Judah, was fading away and when they were about to lose their land due to their faithless profanities and idolatry, I sent my servant Jeremiah the prophet to speak my words to my faithless people. The dream continued on in its steadfastness despite the people’s countless apostasies. Very few heard my voice in such clarity as did Jeremiah. He was the true conduit for my living, dynamic, and effective Word, to my people. Through him I reminded the people in their terrible circumstance, that though the Solomonic line was accursed, I would still be faithful to my promise to David and I would bring about the Branch, the Messiah that was to come and rule in a new reality, wherein my people would have new hearts under the “New” Covenant that I would establish. This New Covenant would not be any different from the Promise already given; yet it would be far greater and renewed and my Branch would establish this covenant amid my people.

At the time of the great despair, when my people thought I abandoned them, for they lost the Temple and their land, I called Daniel, my faithful seer to proclaim my kingdom in the midst of their captivity. Through Nebuchadnezzar’s dream I revealed to him and thus to my people that all the kingdoms of the world should pass away, because I am the King of Kings and my Kingdom, though spiritual in nature now, will be established in a manner that will conquer this world and vanquish all other kingdoms that I did not build. I, the Ancient of Days, will delegate the Absolute kingly rule to the Son of Man, which would entirely reverse the curse obtained in the Fall. Indeed, the corporate servant that is my people would experience the reality of my Kingdom through the ministry of a single servant, my very Son. Yet they did not fully understand my plans, but all they needed they knew – my reign would be set into the realm that had been usurped by the evil one. No one could prevent me from fulfilling my glorious plan of ultimate reversal of the curse and restoration of that which was lost and perverted.

If you are reading this, now you know that you are a part of my dream. Indeed, this dream far exceeds your dreams, plans, agenda, even your own destiny. I am the one who dreams, you are the one that is experiencing it. My dream has a sure ending and its ending will be the door to the ultimate reality that I had promised and I will bring about. Thus know, my friend that your story has not begun in 20th century A.D. Neither the Church, you are a part of began at the day of Pentecost. Since the very beginning of the world I had a plan for my people and I promised them that I would bring back in even a greater measure what they had given up themselves. You are in the line of those that have been called by my name for thousands and thousands of years. Thus, trust me in all you do, for I am the greater one, who has redeemed the mankind. You are a part of this dream, but this dream is not ultimately about you, but about me. Only if you and your brothers recognize this fully, you can enjoy your experience in this dream. If you fully recognize that my sovereign plan through the history has reached this glorious dimension, you will make me the center of your life. And I will come, as I promised. Your mandate of suffering will end. By then, carry the hope with your brethren, for I am coming.

A Review of Richard J. Erickson's "A Beginner’s Guide to New Testament Exegesis"

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.

Communion

You're there... amongst all others. Invisible, yet so fragrant that I can hardly perceive anything else beside you. That's who you are. It is precisely the way you were created. Nonetheless, that is how you act. You move like a smooth wind that would never violate any already set order. (Unfortunately). Indeed, your touch is so soft that one needs to hold you tightly in order to feel you at least a little. The touch of your visitation resembles the fine linen. You seem so fragile that my fears and phobias prevent me from following after you, when you silently depart. Yet the mark, which you left went far deeper than anyone would expect such a gentle breeze to ever reach. You rushed through my veins, shook my heart in its foundations, carried on... and carried away. Now I perceive how you kindly cause the leaves to move there and back, making your presence known to them, knowing they won't seek you. What a wretched life it must be to experience your perfection, while not being able to respond... to follow you, to express the gratitude by repaying all the good that you've given. What a wretched creature I am! Possessing the ability, though being bound by myself, I never even reach the level of this poor leaf. I wish I could be the disabled and wretched leaf that cannot say no to anything, for there is no such a thing in its life. There is only green, yellow, or red... and then... there is nothing else to worry about. The day will worry (about) itself.