Karen Jobes, having written on the General Epistles already, is a fine choice for this commentary on the Johannine Epistles. Two distinctives set her 1, 2, & 3 John commentary apart from others. First, Jobes is unconvinced that 1 John responds to (proto-)Gnosticism. She also considers John’s Gospel as the interpretive framework for the Johannines. These two factors influence her opinions on the text.
Category: Reviews (page 4 of 35)
Prayer. For many Christians, the word evokes feelings of guilt. Who is content with their prayer life? It can be easy to blame our modern age. Or our busy lives. But I think our lack of prayer is often due to a lack of understanding. What really is prayer and what does it do? We need to think about prayer. We need a theology of prayer. Of course, there are lots of books about prayer. However, most approach the topic from a systematic or devotional viewpoint. Gary Millar, in Calling on the Name of the Lord, takes a different route that fills a niche.
Is preaching simply an invention of the Reformation? Is the preacher a quirk of Protestantism, with no counterpart in the early church? The appropriately titled Preaching in the New Testament by Jonathan Griffiths establishes that the NT teaches preaching is indeed a unique ministry, integral to the health of the body. As a volume in the New Studies in Biblical Theology (other reviews), it approaches the topic from a biblical-theological angle, attempting to discern and harmonize the teaching of Scripture.
Just how Jewish was Paul after his conversion? Didn’t he renounce his heritage? Didn’t he say that we are under grace, not the Law? To many, Paul effectively rejected his Jewishness and became a circumcised Gentile. 1 Corinthians 9:19-23 is the smoking gun. Here, Paul’s Jewishness appears nonessential, optional. He simply adopted or discarded it for missionary purposes. But what if we’ve misread this passage? In A Jew to the Jews, David Rudolph confronts this reading of Paul. He specifically targets 1 Cor 9:19-23 and proposes that Paul remained a fully-observant Jew in Christ.
I recall my shock when a veteran teacher told me that Romans 2 was possibly the most difficult chapter in the letter for him to interpret. Upon my own study, I soon understood: though Paul’s rhetoric seems clear at first, there is a flow-chart-like abundance of exegetical options available to the interpreter. Change one small interpretation and the whole passage takes on a fresh meaning. As if there weren’t enough already, another branch in the flow chart is growing in popularity among scholarship today. This view questions the long-held tradition/assumption that Romans 2:17ff describes the Jew. The authors of this present volume have written on this question elsewhere, but The So-Called Jew in Paul’s Letter to the Romans presents a unified re-reading of Paul’s letter if this hypothesis were true.
Though 1 Enoch is not in either Jewish or Christian canons, its ideas were highly influential in the first century. In fact, in Reversing Hermon, Michael Heiser argues that many of the details in the New Testament “can only be traced to 1 Enoch” (p2). Though Heiser is not alone in this claim, it will be a new idea to many and Reversing Hermon is an accessible presentation from an expert in the field of all things weird in the Bible.