It’s hard to keep up with all of the new commentary series available these days. Critical, expository, application, practical, scholar’s, layman’s, preacher’s, everyman’s – commentaries come in all shapes and sizes. They also run the whole gamut of theological positions. One can find a commentary to fit almost anyone’s personal taste. This is actually a good thing, as non-English speaking people could certainly attest. Availability of good resources (along with some less useful ones) is a blessing we must not take for granted.

When I asked for a book from P&R’s Reformed Expository Commentary series, to sample, I wasn’t sure quite what to expect. As it turned out, I was totally unprepared for how truly excellent a commentary actually can be.

James, by Daniel Doriani, is a joy to read – and use. I’ve been putting it to use in a men’s Bible study on the book of James. And the book serves well to that end. Not only is it an able study tool, but it would serve as excellent devotional reading material. It has the right balance of practical theology and careful scholarship.

The Reformed Expository Commentary series purposely aims to keep the volumes more pastoral and accessible to lay leaders within the church. The authors of each book in the series are pastors committed to the Reformed understanding of Bible doctrine as embodied in the Westminster Confession of Faith. Don’t let that scare you. Even if you are not reformed or Calvinist-leaning, you should be thankful for the Westminster Confession of Faith. People who ascribe to it are likely to be conservative Bible-believing scholars. They are chained to the text of Scripture, which the WCF does a good job of handling (albeit as a Baptist, I differ in at least one point).

As a pastor-scholar, Doriani is able to bring an exposition of the text to us in his commentary. He doesn’t merely break down the text, but he applies it and is free to connect the text to parallel passages in Scripture that develop the same theme. While the book goes out of its way to apply the sense of Scripture, it doesn’t become merely a written sermon. Doriani traces the flow of the text well, and seeks to cover all the questions laymen and scholars alike would have. Still, this is not a critical commentary that might delve deeply into the Greek; and so it will not be the only resource one should consult for study.

The tone of the commentary allows for more of the author’s personality to come through. We see this in Doriani’s treatment of James’ teaching on the elders praying over the sick and anointing them with oil. He shares how his study of the book of James led him to encourage his church to follow James chapter 5 in their practice. He relates two touching stories of God’s healing in answer to the prayer of the elders (and the simple faith of following God’s teaching in this matter). The personal story however, does not turn into a soap-box in any sense. Doriani is careful to cover how faith is not something obligating God to heal in every case, nor is sin behind every illness. His treatment of this passage alone, is worth the price of the book.

The most transformational passage I encountered in my own study of James (with Doriani’s help) has been chapter 1:12-17. Doriani confronts the confusing nature of verses 13 and 14 which seem to say God would never “tempt” anyone. Doriani brings out that God does “tempt” Abraham and also Moses and the Israelites, etc. Of course “tempt” can mean “test”, or “trial”, and context is king here. But Doriani helped me to really get the sense of of the overall teaching of that passage. Here is an excerpt that is especially helpful.

So there are two potential paths in any test. Testing met with endurance makes us mature and complete; it leads to life (1:3-4, 12). Or testing met with selfish desire leads to sin and death (1:14-15). “Death” is more than the death of the body, tragic as that is. Rather, just as faith and endurance lead to eternal life (1:12; cf. Matt. 10:22), so selfish desire and sin lead to eternal death (Rev. 20:14-15).

This is the worst possible result of testing, and a idea we might prefer to avoid. Therefore, James commands, “Do not be deceived, my beloved brothers” (1:16 ESV). James warns his readers against blaming temptation and sin on God. He hopes his readers see the truth. Sin begins in our hearts which are all too willing to follow evil desires. How foolish it is to succumb to temptation, then blame the results on God.

Because of our sin, tests can lead to spiritual death, but God designed them to bring us good. Tests stand among God’s gifts, not his curses. But if our sinfulness leads us to fail life’s tests, how can we escape our failures? The final two verses [17-18] offer an answer. (pg. 39)

This insight is going to stick with me my whole life, Tests offer two alternative responses: endurance & faith or selfish desire/doubt/blaming God. Our choice is important, we must not be deceived. But this topic (covered in verses 12-16) flows right into verse 17 which says every good gift comes from God. Tests, in the context of James chapter 1, then, are God’s gifts to us!

The extended quote above also serves to illustrate Doriani’s style in two ways. Notice first, the end of the first paragraph, where he looks beyond the focus of the text in James to the teaching of other Scripture as well. Second, the last paragraph above shows how Doriani is always looking for the gospel. We do fail life’s tests, what then?

This gospel focus serves readers well as they encounter James through this book. James can be seen as merely a book of practical advice or a collection of commands, yet sprinkled throughout the book are elements of Gospel. And it is the gospel which makes sense of James. Doriani shows us how to see James as complementary to Paul, and warns against a legalistic approach to the book.

I cannot more highly recommend this resource. If other titles in the series are as well put together, and as helpful as this book, I am going to want to collect them all. I suspect you will too.

My thanks go out to Presbyterian and Reformed Publishers for providing me with a review copy of this book.

Daniel M. Doriani (M.Div., Ph.D., Westminster Theological Seminary; S.T.M., Yale Divinity School) is senior pastor of Central Presbyterian Church, Clayton, Missouri. He previously was dean of faculty and professor of New Testament at Covenant Theological Seminary. He is a frequent speaker at conferences and seminars, and the author of Getting the Message: A Plan for Interpreting and Applying the Bible, Putting the Truth to Work: The Theory and Practice of Biblical Application, and The Sermon on the Mount: The Character of a Disciple.

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I was privileged to get the Hebrews NLT Life Application Bible Studies booklet through my participation in the Tyndale Blog Network.  This study booklet on Hebrews is packed full of information and provides a wonderful resource to be used in all kinds of different Bible studies or small groups.  Students of every level will benefit from the text study notes and the well framed questions in the workbook.

While one could argue against including the introduction to the New Living Translation and the Life Application Study Bible in a simple Bible study booklet, I actually enjoyed reading through that material.  It increased my respect for the NLT translation, and made it easier to follow the study notes as presented in the Life Application Study Bible text.

After the text is given, the 13 lessons on Hebrews follow.  Don’t think the lessons line up perfectly with the chapters of Hebrew (13 lessons for 13 chapters), they don’t (which I think is a good thing).  The study follows the flow of Hebrews more closely.  Each study starts with a reflection section, asking questions which will draw the reader into the topic the lesson is focusing on.  Then the section of the text of Hebrews to read for that lesson is noted, along with which study notes are especially helpful to read.  Some questions about the reading follow, and then a “realize the principle” section states the main point of the lesson in a few sentences.    Several more questions follow and then a “respond to the message” section includes questions designed to help the reader/student apply the lesson to their life.   A “resolve to take action” section sums up the application to be gained from that lesson, and a few points for further study are offered.

I found the questions to be both practical and true to the text.  The study is careful but it doesn’t go too in-depth.  The “for further study” section allows Bible study groups who want to, to explore the deeper or more controversial areas of the text.  And the study notes in the text that aren’t read could provide some help for this.

What’s also nice about the study booklet is that there are spaces provided for the answers to each question to be recorded.  The text is in the booklet so everything you need is in one handy source.  Not every study member is likely to have the NLT text so it is nice to have it in the booklet for one to compare with their own translation.  Literal translations will make a great comparison to the NLT and allow the careful reader to observe how and where the NLT makes the meaning of various passages more explicit for modern readers.

The study on Hebrews would make for an excellent adult bible study.  It’s well done and allows enough of a gap for a small group leader or teacher to add his own unique input into the study.  I recommend this study booklet to everyone most heartily.  You can check this booklet out at Tyndale’s website, or on Amazon.com (where you can pick up a copy).

I am looking for a discipleship resource that leans towards Calvinism. I have one by Greg Ogden called Discipleship Essentials but I am not sure where he leans as it is published by Intervarsity Press, and I found my years at InterVaristy Fellowship to be anything but leaning towards Calvinism.

I can’t think of anything right now off the top of my head.  Can any of you, my readers, help with this question?  I think the answer may be a help to more of my readers than just the gentleman who is inquiring.

The goal of many NT Greek students is to be able to read out of the Greek NT. This may be the only way proficiency in the language will be realized. The task of reading Greek is made much more difficult the more often one has to hunt down a lexicon to look up a definition for an unfamiliar word. Unfortunately, for most people, the lexicon is needed often enough to push them away from even attempting to read the Greek NT for themselves.

Barclay Newman’s The UBS Greek New Testament: A Reader’s Edition aims to make reading the Greek NT attainable by any Greek student. The New Testament is presented with footnotes for all the difficult words. Every word appearing 30 times or less in the NT will have a definition listed at the bottom of the page. All words appearing more than 30 times are defined in the back of the book in a small Greek-English dictionary. Along with the definitions at the bottom of the page, the words are parsed, and the gender of the word is noted.

It’s been several years since I’ve formally studied Greek. Yet I found this New Testament allowed me to work my way through many passages. I hope to start using it more and more and reinforce the Greek learning I have left!

The softcover version I have is quite nice. It appears quite durable, and has a smooth feel. The paper is almost as thin as you’d find in a typical Bible. It is a compact size which makes it convenient for tucking in your Bible case, or for bringing it along with your English Bible to church. The typesetting is clear, and the format of the footnotes includes the Greek word so as to make it easier to identify which footnote you are looking for. I think the size of the footnotes and the text is just right, not too large or too small.

This handy resource will benefit any who have studied or are interested in studying NT Greek. I can’t recommend this tool enough.

My thanks go out to Hendricksen Publishers for providing me with a review copy of this book, at my request.

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Here is my response.  I understand good Christian leaders to be with me against the declaration, and others have signed it in their desire to stand for life and for transforming the culture.  I haven’t really read the arguments or taken a side necessarily.  But here is my perspective.

I can appreciate it for what it is, but 2 things keep me from signing.

1) It seems to single out a prizing of life and heterosexual marriage as being what Christianity is all about. I don’t think it is the role of the Church specifically to be legislating morality, as that doesn’t work due to fallen human nature. Instead we need to proclaim the gracious gospel of Christ.

2) It joins hands with Catholics and Eastern Orthodox in what could easily blur the distinctions between them and traditional Protestants. Again the gospel of salvation by grace through faith is what differentiates us from these other groups who claim the name Christian. That is an important difference that shouldn’t be obscured.

Still, I don’t think the declaration necessarily requires understanding it this way. It is just a declaration in one sense, so I can understand those who sign it. But the need of our country isn’t a united defense and legislative protection of marriage and preborn children, it needs the Gospel of Jesus Christ. This is not to say that life is a small cause that we shouldn’t fight for. It is to say that heterosexual only marriage (in my view), isn’t such an important cause.

For more on what I’m getting at in point 1 above, check out my post: America — A Pagan Nation? My pal Jason Skipper over at Fundamentally Changed agrees with my assessment that this declaration represents a compromise with the gospel.

But what do you think?  Why or why not do you support this declaration?

I’ve argued on my site for the Lord’s Supper being more than just a memorial, and also for it being more than just a thimble-sized drink with a mini-cracker. It seems Moore makes the same points.

I encourage you to take the time to check out a few posts by Dr. Moore. I’ll provide some excerpts below.

…many of our congregations come to the Table quarterly or even less often. If you ask (and I have), some of these pastors and church members will say it’s for fear of an overly ritualistic understanding of the Supper, or in order to keep the congregation from growing callous to the Supper out of repetition. But the repetition is kind of the point…..

The Lord’s Supper is proclamation, the Bible tells us: it speaks to us of the past crucifixion and the present kingdom of our Lord Christ (1 Cor. 11:26). And that’s just the point. We ignore the Supper because we don’t understand the role of gospel preaching for the believer. ~ from Why Is the Lord’s Supper So Rare?

A little bit ago, I wrote here about the scandal of the infrequency of the Lord’s Supper in so many American conservative Protestant churches. It’s a gospel issue, I believe. Our eucharistophobia atrophies gospel preaching in our churches more than I think than we realize. But imagine how you could reclaim the gospel focus of the Supper in your church….

The Lord’s Supper then should never be seen to be an afterthought, tagged on to the end of a service, perhaps after the final musical number of a visiting youth choir. This doesn’t mean the Supper needs to take a great deal of time. There’s no mandate to have a “special Lord’s Supper service,”…

The Supper should require though the same pattern as the Passover and Jesus’ institution of the Supper: explanation of God’s redemptive act followed by the enactment of it in the meal. Sinners shold be called to see in the bread and the wine their own crucifixion through the crucifixion of the Christ in whom they are hidden (Col. 3:3). It should be an opportunity to present to sinners the tangible evidence that their transgressions are forgiven. ~ from Getting the Gospel Back at the Lord’s Table

The Christian concept of the church as household necessarily entails a recovery of the Lord’s Table in our churches, especially in “low church” evangelical congregations who have, for too long, defined our vision of the Lord’s Supper too heavily on what we don’t mean.

Table fellowship is a sign of familial solidarity and of the messianic reign. This is why Jesus was so revolutionary when he announced, “Many will come from east and west and recline at table with Abraham, Isaac, and Jacob in the kingdom of heaven” (Matt. 8:11 ESV), and that’s why Simon Peter was so reluctant to sit down with the uncircumcised.

So why do our evangelical Lord’s Supper services so often look like the clinical communal rinse-and-spit of fluoride at an elementary school rather than like a loving family gathered around a feast table?

Often I’ll preach in churches about the Lord’s Supper and will call on congregations to go back to using a common loaf and a common cup. I’ll challenge the churches to recover the sign of bread being torn, not daintily picked up in pre-fabricated bits. I’ll call the congregations to drink the wine, together, passing along a common cup.

I’m not offended by people disagreeing me on this. I’m just stunned by the reason they most often give for dismissing this ancient Christian practice: germs. ~ from Swine Flu and the Common Cup

Be sure to read the posts in their entirety (they aren’t very long). You can also listen to a message by Dr. Moore on Why the Lord’s Table Matters. Also feel free to see my posts on the Lord’s Supper, and also on something Moore mentions in relation to Communion: preaching the Gospel to believers.

It’s one of Piper’s books that is especially worth grappling with.  I’m looking forward to listening to it on my drive to and from work each morning.  Be sure to take advantage of the offer before the end of November!

One of the most bewildering aspects of biblical studies is the study of ancient languages like biblical Hebrew and Greek. In some circles using Hebrew or Greek is frowned on. In many it is a necessary evil. The aspiring pastor must prove he can pass a few semesters of the languages. After this, he will likely use Greek sparingly and Hebrew not at all. In our day and age, however, there is a proliferation of bible study tools available to bring the wealth of language learning to the fingertips of even interested lay students. There is no excuse for a pastor to not grapple with the original text to some degree.

Paul Wegner has provided a tool to help out busy pastors and once-upon-a-time Hebrew students. His new book Using Old Testament Hebrew in Preaching: A Guide for Students and Pastors explains just how to put even a beginning level of Hebrew to use in preaching and studying the Bible.

The book is laid out very simply, and is designed to be a tool in itself. It starts with an explanation of why Hebrew study matters, and why pastors should take pains to try and use it. Wegner goes on to discuss the tools that are available to help use Hebrew. He compares software programs, Hebrew grammars and other study aids. The book proceeds to discuss how to study a passage using exegesis, literary analysis, theological analysis, and application. Wegner then goes on to explain how to put it all together and prepare an OT sermon. He illustrates just how to do this. The book closes with a discussion on various ways of keeping Hebrew language study fresh, and includes several appendices as aids in their own right.

The book is written in a simple and straightforward style, which makes it accessible to students of all levels of proficiency in Hebrew. Even those with no knowledge of Hebrew would benefit from this book as they plan on pursuing some kind of training in the language.

I learned several helpful things to benefit my own study of Hebrew. Structural analysis of Bible passages is apparently easier with Hebrew than Greek. (This gives some hope!) I also learned to be wary of older Hebrew study tools which prize etymology too much, specifically Brown, Driver and Brigg’s lexicon. Modern study has shown the history of words does not always impact their meaning at a given time. On that note, the study of Hebrew nouns is going to be most beneficial and rewarding. This is different than Greek, where verbs are key. The book also includes an excellent list of recommended scholarly and lay commentaries for each OT book.

I can’t recommend this little book enough. If you have studied Biblical Hebrew or if you think you will (or you should), you would be blessed in having this book.

Paul D. Wegner is professor of Old Testament at Phoenix Seminary and is the author of three books, Bible Introduction: The Journey from Texts to Translations; A Student’s Guide to Textual Criticism of the Bible; and An Examination of Kingship and Messianic Expectation in Isaiah 1-35. He is a member of the Evangelical Theological Society, Institute for Biblical Research, Society of Biblical Literature, and Tyndale Fellowship.

My thanks go out to Leslie Paladino of Kregel Publishers for furnishing me with a review copy of this book, at my request.

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Now that I’ve seen the intro, I know I want this book!  And I wanted it before I saw John Piper’s high praise for the book.

This section, I thought was quite good and important for those of us who aim to interpret the Old Testament.  Enjoy, then download the whole introduction, or better yet get the book (from Westminster Bookstore or Amazon.com).

The goal of a theological study of the Pentateuch is the biblical author’s intent as realized in the work itself. The (human and divine) authors’ intent is the “verbal meaning” of the book. The author’s intent is what his words say as part of the book.

When talking about the meaning of the words of the Pentateuch, one should be careful to distinguish this from the “things” that the words point to in the real world. The Pentateuch is about real historical events, that is, “things that have happened” (res gesta) in the real world. Words are not the things themselves. Words only point to things and tell us about things.

In speaking about historical events (things), one may easily confuse what an author says about these events with the events themselves. As important as history and archaeology are for understanding the “things” that the Bible points to and talks about, they sometimes get in the way of understanding the “words” of Scripture. The Pentateuch may be compared to a Rembrandt painting of real persons or events. We do not understand a Rembrandt painting by taking a photograph of the “thing” that Rembrandt painted and comparing it with the painting itself. That may help us understand the “thing” that Rembrandt painted, his subject matter, but it will not help us understand the painting itself. To understand Rembrandt’s painting, we must look at it and see its colors, shapes and textures. In the same way, to understand the Pentateuch, one must look at its colors, contours and textures. To understand Rembrandt’s painting, one must study the painting itself. To understand the Pentateuch, one must study the Pentateuch itself (pg. 19-20).