This is the last in this series, unless I can come up with something for the 9th and 10th centuries. For the 18th century, my suggestion is Jonathan Edwards' History of the Work of Redemption. I would recommend that you buy the Yale University Press edition, but I also realize that it is out of reach for most of you. So read it in the Banner of Truth reprint, or read it online at www.ccel.org or download it from Google Books. There is an edition on Google Books that is just the History of the Work of Redemption. I think any Reformed pastor should have read at least some of Edwards, and this work is more accessible than some of the more philosophically oriented works.
For the 19th century, I recommend Archibald Alexander's Thoughts on Religious Experience. It is useful treatise, though not as penetrating as Edwards on religious affections. Nonetheless, it it well worth the time to read.
For the 20th century I recommend R. C. Sproul's The Holiness of God. 20th century evangelicalism especially lacks much appreciation for this divine attribute, and Sproul does an excellent job of making clear its importance for the Christian life.
Tuesday, November 18, 2008
Monday, November 17, 2008
An Eccentric Reading List, Part 5
Moving to the 14th century, we move from theology per se to theology and social criticism posing as poetry. That is the Divine Comedy of Dante. A great work of literature, thoroughly informed by the theology of the day. I recommend the Penguin Classics edition translated by Dorothy Sayers, but probably any annotated edition (and there are many available) would do.
For the 15th century, I recommend In Praise of Folly by Erasmus. Yes, I realize that technically this is 16th century, since it was published in 1511. However, it imbibes the spirit of the 15th century, since it shows forth all the various strains of revolt and protest that were beginning to bubble up in the 15th century. There are a number of editions available, both online and in print, and I don't have one to recommend above the others.
For the 16th century there is an embarrassment of riches, and no choice I make will receive any universal approval. However, I recommend Luther's Commentary on Galatians. Kregel Classics has published a nice edition of it in paperback, or if you have Kindle, it is available for $3.19. I recommend this in part because it is the contrary to Erasmus. In part, I also recommend it because it reminds us, if we need reminding, of why there was a Reformation, and why it is still important. You will probably learn more about Luther than about Galatians, but that is not necessarily a bad thing.
Finally, for this post, the 17th century. Again, an embarrassment of riches, because this was the age of the Puritans. However, as an one who enjoys Tolkien, recognizing that that Lord of the Rings is really a tetralogy (including The Hobbit), I recommend what I call the "sin" tetralogy by John Owen. These are the four works that make up volume 6 of Owen's collected works: On the Mortification of Sin, On Temptation, On Indwelling Sin in Believers, and Exposition of Psalm 130 (on forgiveness of sin). In this day of both legalism and licentiousness, every minister ought to read these by Owen and put them into practice. He will grow in holiness, and avoid many dangers.
For the 15th century, I recommend In Praise of Folly by Erasmus. Yes, I realize that technically this is 16th century, since it was published in 1511. However, it imbibes the spirit of the 15th century, since it shows forth all the various strains of revolt and protest that were beginning to bubble up in the 15th century. There are a number of editions available, both online and in print, and I don't have one to recommend above the others.
For the 16th century there is an embarrassment of riches, and no choice I make will receive any universal approval. However, I recommend Luther's Commentary on Galatians. Kregel Classics has published a nice edition of it in paperback, or if you have Kindle, it is available for $3.19. I recommend this in part because it is the contrary to Erasmus. In part, I also recommend it because it reminds us, if we need reminding, of why there was a Reformation, and why it is still important. You will probably learn more about Luther than about Galatians, but that is not necessarily a bad thing.
Finally, for this post, the 17th century. Again, an embarrassment of riches, because this was the age of the Puritans. However, as an one who enjoys Tolkien, recognizing that that Lord of the Rings is really a tetralogy (including The Hobbit), I recommend what I call the "sin" tetralogy by John Owen. These are the four works that make up volume 6 of Owen's collected works: On the Mortification of Sin, On Temptation, On Indwelling Sin in Believers, and Exposition of Psalm 130 (on forgiveness of sin). In this day of both legalism and licentiousness, every minister ought to read these by Owen and put them into practice. He will grow in holiness, and avoid many dangers.
Thursday, November 13, 2008
An Eccentric Reading List, Part 4
The 9th and 10th centuries seem to have been difficult days for the church, at least as far as memorable works go. Theological and intellectual investigation had not died, but the published remains of that period seem not to have made it into English form. There are, of course, references to various authors and works from that period in the standard histories, and in secondary literature about the debates. But primary sources translated into English are in short supply. So I will hold off on these two centuries until I have solidified some selections.
For the 11th century, I am tempted to suggest Abelard's Historia Calamitatum (The Story of My Misfortunes), which is available in paperback (you can find it at Amazon). Or you can read it online at www.ccel.org. But instead, I recommend Anselm's Cur Deus Homo (Why God Became Man). It is a far more important work, and is probably not much read any more, nor required much in seminary curricula. It is available online, as well as in a variety of print forms. Of these, I recommend the Oxford World Classics edition, since it contains most of Anselm's major works.
For the 12th century, I recommend Bernard of Clairvaux's essay "On Loving God." This can be found online as well as in print. Of the latter, I recommend the edition in the HarperCollins Spiritual Classics series. This is devotional writing of the finest sort. It enables us to see a love for God through the eyes of a man from a world very different from ours. The reader of this column are mostly Reformed Protestants; Bernard was Catholic. We are not monks; he was. We live with all the advantages of modern technology; the technology of Bernard's day was little different from that of Jesus' day. But the love for God that we share with Bernard can break down those barriers, and draw us together as members of one church.
For the 13th century, I cannot but recommend Aquinas. More vilified than read in our day, especially perhaps among Reformed types, he nonetheless deserves to be read. I cannot in good conscience recommend reading the entirety of Summa Theologica, but I do recommend a work titled Aquinas's Shorter Summa, published by Sophia Institue Press, and available at a very reasonable price. I think you will find Aquinas much different than you imagined him to be.
For the 11th century, I am tempted to suggest Abelard's Historia Calamitatum (The Story of My Misfortunes), which is available in paperback (you can find it at Amazon). Or you can read it online at www.ccel.org. But instead, I recommend Anselm's Cur Deus Homo (Why God Became Man). It is a far more important work, and is probably not much read any more, nor required much in seminary curricula. It is available online, as well as in a variety of print forms. Of these, I recommend the Oxford World Classics edition, since it contains most of Anselm's major works.
For the 12th century, I recommend Bernard of Clairvaux's essay "On Loving God." This can be found online as well as in print. Of the latter, I recommend the edition in the HarperCollins Spiritual Classics series. This is devotional writing of the finest sort. It enables us to see a love for God through the eyes of a man from a world very different from ours. The reader of this column are mostly Reformed Protestants; Bernard was Catholic. We are not monks; he was. We live with all the advantages of modern technology; the technology of Bernard's day was little different from that of Jesus' day. But the love for God that we share with Bernard can break down those barriers, and draw us together as members of one church.
For the 13th century, I cannot but recommend Aquinas. More vilified than read in our day, especially perhaps among Reformed types, he nonetheless deserves to be read. I cannot in good conscience recommend reading the entirety of Summa Theologica, but I do recommend a work titled Aquinas's Shorter Summa, published by Sophia Institue Press, and available at a very reasonable price. I think you will find Aquinas much different than you imagined him to be.
Thursday, November 06, 2008
An Eccentric Reading List, Part 3
As we move into the 6th century, we start moving into difficult territory. The names are much less familiar, as are the works. Here, I would suggest Boethius' Consolation of Philosophy. The most accessible edition is probably that published by Penguin Classics and edited by Victor Watts. It is also available online at Google Books in an 18th-century translation by Philip Ridpath, or an early 20th century version by W. V. Cooper at www.ccel.org. Boethius is late-5th, early-6th centuries, having died in 525 or so. But the book was written in the 6th century.
For the seventh century, I recommend Isidore of Seville (570-636) and his work De Ecclesiasticis Officiis. It is available in the Ancient Christian Writers series from Paulist Press. It is an important early work on church offices, both liturgical and ministerial. His best-known work is the Etymologies, which became a standard textbook for the Middle Ages, but I think the smaller work may be of more interest.
For the 8th century, I recommend Bede's Ecclesiastical History of the English People. It is by far the best known of his works, and perhaps the best-known work of the 8th century. It is also important for our history as English-speaking Christians. Again, I would recommend the Penguin Classics edition. Earlier translations are available online at Google Books, and at www.ccel.org.
I will return with recommendations for later centuries, but the 9th and 10th centuries are particularly short of important works that are still readily available.
For the seventh century, I recommend Isidore of Seville (570-636) and his work De Ecclesiasticis Officiis. It is available in the Ancient Christian Writers series from Paulist Press. It is an important early work on church offices, both liturgical and ministerial. His best-known work is the Etymologies, which became a standard textbook for the Middle Ages, but I think the smaller work may be of more interest.
For the 8th century, I recommend Bede's Ecclesiastical History of the English People. It is by far the best known of his works, and perhaps the best-known work of the 8th century. It is also important for our history as English-speaking Christians. Again, I would recommend the Penguin Classics edition. Earlier translations are available online at Google Books, and at www.ccel.org.
I will return with recommendations for later centuries, but the 9th and 10th centuries are particularly short of important works that are still readily available.
Monday, November 03, 2008
An Eccentric Reading List, Part 2
We move now to the third century and beyond. For the third century, I suggest Origen On Prayer. This is a relatively short work. It gives a more positive side of Origen than we are used to seeing. And it is considered one of the classic treatises on the subject. It is available in a variety of forms, some of which are: Origen: An Exhortation to Martyrdom, Prayer, and Selected Works, published by Paulist Press in their Classics of Western Spirituality series. This seems to be an abridgement. There is also the unabridged form in Prayer; Exhortation to Martyrdom in the Ancient Christian Writers series, also from Paulist Press. It can also be read online at www.ccel.org.
For the fourth century, I suggest Athanasius On the Incarnation. As with the other works from the fathers, it is available in a variety of formats, both in print and online. One edition, reprinted by St. Vladimir's Seminary Press, has a nice introduction by C. S. Lewis.
For the fifth century, I suggest Augustine's The City of God. Augustine was the giant of the late fourth and early fifth century. He was a voluminous writer and had a towering intellect. Most people recommend people to read his Confessions. I don't disregard them, but The City of God was written as the Roman Empire was falling apart. It is part apologetics, part systematic theology, part ethics, part biblical theology, part theology of history. It is available in abridged form, but I really think that any minister ought to work through the whole thing. Though many editions are available, my recommendation is the edition published by Penguin Classics and translated by Henry Bettenson.
For the fourth century, I suggest Athanasius On the Incarnation. As with the other works from the fathers, it is available in a variety of formats, both in print and online. One edition, reprinted by St. Vladimir's Seminary Press, has a nice introduction by C. S. Lewis.
For the fifth century, I suggest Augustine's The City of God. Augustine was the giant of the late fourth and early fifth century. He was a voluminous writer and had a towering intellect. Most people recommend people to read his Confessions. I don't disregard them, but The City of God was written as the Roman Empire was falling apart. It is part apologetics, part systematic theology, part ethics, part biblical theology, part theology of history. It is available in abridged form, but I really think that any minister ought to work through the whole thing. Though many editions are available, my recommendation is the edition published by Penguin Classics and translated by Henry Bettenson.
Saturday, November 01, 2008
An Eccentric Reading List, Part 1
This and the following series of posts contains a suggested reading list that I first proposed to incoming students at Greenville Presbyterian Theological Seminary. I suggested that it would be helpful to read broadly through the history of Christian writing, and I intended to give them a list of books, one from each century of the history of the church, as a starting point for that broad reading. I never actually put the list together until now.
Some might expect such a list to focus on "devotional" reading. Over the last couple of decades Paulist Press has published a series called "Classics of Western Spirituality." For those interested in devotional reading, I would direct them to that series. I intended my recommendations to be more eclectic, and also intended more for pastors and would-be pastors than for laymen. The choices are mine, and I will be giving reasons for the choices. Some of the choices have been suggested by friends and colleagues, but ultimately it is my list, and therefore as eccentric as I am.
Through the history of the church, there have been hundreds of thousands, if not millions, of books published by Christian authors. Hundreds of these have survived, and those that have survived, especially from the church's early centuries, are probably all worth reading. However, no one has that much time. So starting with the second century, I am choosing one work from each century to recommend.
The second-century work that I have chosen is Against Heresies by Ireneaus. A number of reasons went into the choice. The work is fairly easy reading. It is fairly short. It also makes the point that even in the early history of the church there was a significant concern for orthodoxy. In our day, there are many scholars, such as Bart Ehrman and Elaine Pagels, who consider the rise of orthodoxy in the West to be a primarily political movement, motivated by desire for power and control. Ireneaus is a nice little corrective to that line of thinking. The work is also readily available, either in the Ante-Nicene Fathers set, or online through Google Books, or www.ccel.org.
Some might expect such a list to focus on "devotional" reading. Over the last couple of decades Paulist Press has published a series called "Classics of Western Spirituality." For those interested in devotional reading, I would direct them to that series. I intended my recommendations to be more eclectic, and also intended more for pastors and would-be pastors than for laymen. The choices are mine, and I will be giving reasons for the choices. Some of the choices have been suggested by friends and colleagues, but ultimately it is my list, and therefore as eccentric as I am.
Through the history of the church, there have been hundreds of thousands, if not millions, of books published by Christian authors. Hundreds of these have survived, and those that have survived, especially from the church's early centuries, are probably all worth reading. However, no one has that much time. So starting with the second century, I am choosing one work from each century to recommend.
The second-century work that I have chosen is Against Heresies by Ireneaus. A number of reasons went into the choice. The work is fairly easy reading. It is fairly short. It also makes the point that even in the early history of the church there was a significant concern for orthodoxy. In our day, there are many scholars, such as Bart Ehrman and Elaine Pagels, who consider the rise of orthodoxy in the West to be a primarily political movement, motivated by desire for power and control. Ireneaus is a nice little corrective to that line of thinking. The work is also readily available, either in the Ante-Nicene Fathers set, or online through Google Books, or www.ccel.org.
Rejoinder on the Reading of Scripture
Adam has pointed out that the PCA BCO 57-3 and 57-4 speak of people when admitted into church membership, or when admitted to the Lord's Supper "should make a public profession of their faith in the presence of the congregation." This he likens to "testimonies." As Chapter 57 of the BCO continues, however, it seems pretty clear that this "public confession of faith" means the response to the membership vows, and not to any sundry "testimony."
Are testimonies thereby excluded? Not necessarily. However, my own sense of this is that the session of the church has the responsibility of oversight on such testimonies. Knowing the human tendency to speak at length when given the opportunity to do so, my preference is for testimonies in informal settings, not in the public worship. That, however, is up to the session of the local church. They may allow such testimonies. I also think that if the person intends to read Scripture during his testimony, the session should formally approve it, so that a woman would not be exercising an authority not properly hers.
The fact remains that the public reading of Scripture in the context of worship is by its nature an authoritative act. It is the responsibility of the session to guard that authority.
This will probably not satisfy Prodigal, but it's as much as he's going to get.
Are testimonies thereby excluded? Not necessarily. However, my own sense of this is that the session of the church has the responsibility of oversight on such testimonies. Knowing the human tendency to speak at length when given the opportunity to do so, my preference is for testimonies in informal settings, not in the public worship. That, however, is up to the session of the local church. They may allow such testimonies. I also think that if the person intends to read Scripture during his testimony, the session should formally approve it, so that a woman would not be exercising an authority not properly hers.
The fact remains that the public reading of Scripture in the context of worship is by its nature an authoritative act. It is the responsibility of the session to guard that authority.
This will probably not satisfy Prodigal, but it's as much as he's going to get.
Thursday, October 30, 2008
Follow-up Regarding the Public Reading of Scripture
The following question was prompted by my last post: A woman in the congregation shares her testimony during the service. Said testimony includes the reading of a passage of Scripture. Is such a practice allowable?
I'll probably get myself in trouble with my answer, as it will be so hopelessly out of date and so terribly rigid. Neither the Westminster Confession of Faith nor the PCA Book of Church Order include "testimonies" as an element of worship. Hence, I think testimonies ought not be allowed in the public worship of the church. They are fine in any other setting, such as group Bible studies or prayer meetings. By extension, someone reading a passage of Scripture in the context of such a testimony is disallowed.
Further, I think women reading Scripture in public worship is disallowed. The Word of God is authoritative, which makes its reading in public worship an authoritative act. This would be disallowed by the strictures of 1 Tim 2:12
I'll probably get myself in trouble with my answer, as it will be so hopelessly out of date and so terribly rigid. Neither the Westminster Confession of Faith nor the PCA Book of Church Order include "testimonies" as an element of worship. Hence, I think testimonies ought not be allowed in the public worship of the church. They are fine in any other setting, such as group Bible studies or prayer meetings. By extension, someone reading a passage of Scripture in the context of such a testimony is disallowed.
Further, I think women reading Scripture in public worship is disallowed. The Word of God is authoritative, which makes its reading in public worship an authoritative act. This would be disallowed by the strictures of 1 Tim 2:12
Monday, October 27, 2008
On Reading the Bible to the Congregation
One word--preparation. First, you should look over the passage. Are there any words you doesn't know? Then you need to look them up and learn how to pronounce them. Are there names? Ditto. (On this point, I would recommend that anyone who is going to read Scripture in public should purchase a "self-pronouncing" edition of the KJV and learn how to use the diacritical marks for the pronunciation of names.) Third, look at the punctuation of the passage. Where are the commas, the semi-colons, and the periods? These tell you where the pauses are. Fourth, practice. Read it aloud to someone. Try to follow the rhythm of the text, pausing and stopping where the punctuation indicates, and stressing important words and phrases. Have your listener critique your reading. Then you are ready to read the passage to the congregation.
One further note on names. If you mispronounce them, do so boldly, with certainty in your voice, and without stumbling. The one or two people who know how the name is pronounced will value your lack of stumbling, and the rest won't know the difference.
One further note on names. If you mispronounce them, do so boldly, with certainty in your voice, and without stumbling. The one or two people who know how the name is pronounced will value your lack of stumbling, and the rest won't know the difference.
Amenemope 6 "Literary Dependence"
I realized that I had left my Amenemope posts incomplete. What still needs to be considered is the answer to the question, "What constitutes literary dependence of one work upon another?" Or in other words, on what basis do we determine that one literary work has depended on another for part of its content? Obviously, there would have to be similarity of content. Without that similarity, there would be no reason to consider dependence. But similarity of content, while it might be necessary, is not sufficient. I would think there would also have to be similarity of wording, and similarity of design.
Now we have seen that there is similarity of content between Amenemope and Prov 22:17-24:22. There is also some similarity of wording. If one buys the "thirty" argument, then there is also similarity of design. But is this enough to demonstrate literary dependence?I think not. It seems that one more thing would be necessary to demonstrate literary dependence. That would be that the similarities could not be explainable on any basis other than that of literary dependence.
We have already looked at the similarities of content. To anyone familiar with Proverbs, and with the proverbial literature of the Ancient Near East as a whole, these similarities are found throughout the whole gamut of proverbial literature. There is nothing in the content of Proverbs tying it to Amenemope that would not also tie it to a number of other collections of proverbial literature. Second, the similarity of wording linking Proverbs and Amenemope is not distinctive to the Proverbs-Amenemope intersection. The language used is typical of the whole range of proverbial literature. Finally, there is no similarity of design between Proverbs and Amenemope.
In short, while there are indeed some similarities between Proverbs and Amenemope, they are more likely due to the common style of the literature and the similar cultural contexts out of which the literature arose. It is hardly likely that one was literarily dependent upon the other.
Now we have seen that there is similarity of content between Amenemope and Prov 22:17-24:22. There is also some similarity of wording. If one buys the "thirty" argument, then there is also similarity of design. But is this enough to demonstrate literary dependence?I think not. It seems that one more thing would be necessary to demonstrate literary dependence. That would be that the similarities could not be explainable on any basis other than that of literary dependence.
We have already looked at the similarities of content. To anyone familiar with Proverbs, and with the proverbial literature of the Ancient Near East as a whole, these similarities are found throughout the whole gamut of proverbial literature. There is nothing in the content of Proverbs tying it to Amenemope that would not also tie it to a number of other collections of proverbial literature. Second, the similarity of wording linking Proverbs and Amenemope is not distinctive to the Proverbs-Amenemope intersection. The language used is typical of the whole range of proverbial literature. Finally, there is no similarity of design between Proverbs and Amenemope.
In short, while there are indeed some similarities between Proverbs and Amenemope, they are more likely due to the common style of the literature and the similar cultural contexts out of which the literature arose. It is hardly likely that one was literarily dependent upon the other.
Friday, October 24, 2008
Mental Images of Jesus
The answer to Westminster Larger Catechism Q. 109 says in part that the second commandment forbids "the making any representation of God, of all or of any of the three persons, either inwardly in our mind . . ." If you are not in a denomination with the Westminster Standards as its doctrinal foundation, or if you are in the the PCA and the OPC but have been living in a fog, you don;t know that many, if not most, men now coming for licensure and/or ordination in these denominations take exception to this statement. Their rationale is usually along the lines that it goes beyond Scripture, or how can we avoid making an image of Jesus when we think about him, or when we pray.
My response is twofold. First, the commandment forbids the making of images as well as it forbids the worshiping of them. Second, tells us that the man who looks on a woman to lust after her has committed adultery in his heart. That is, the mental image constitutes a violation of the commandment against adultery. It seems likely then, that the making of a mental image of Jesus constitutes a violation of the commandment not to make images.
Second, as any godly man disciplines himself against the entertaining of adulterous images in his mind, so it should be possible for a man to so discipline his mind that he does not create for himself mental images of Jesus. In fact, it should be easier for a man to do this, than to discipline himself against lustful images. After all the particular woman may be right in front of the man, but the Scripture gives us no description of Jesus. Hence one really has to work at constructing an image of Jesus, which we know from the start is idolatrous, because it is false. We have no idea what Jesus looked like, so to construct any image of him is to construct a false image.
My response is twofold. First, the commandment forbids the making of images as well as it forbids the worshiping of them. Second, tells us that the man who looks on a woman to lust after her has committed adultery in his heart. That is, the mental image constitutes a violation of the commandment against adultery. It seems likely then, that the making of a mental image of Jesus constitutes a violation of the commandment not to make images.
Second, as any godly man disciplines himself against the entertaining of adulterous images in his mind, so it should be possible for a man to so discipline his mind that he does not create for himself mental images of Jesus. In fact, it should be easier for a man to do this, than to discipline himself against lustful images. After all the particular woman may be right in front of the man, but the Scripture gives us no description of Jesus. Hence one really has to work at constructing an image of Jesus, which we know from the start is idolatrous, because it is false. We have no idea what Jesus looked like, so to construct any image of him is to construct a false image.
Monday, October 20, 2008
Exodus 6:3
This is one of those verses that "proves" the Documentary Hypothesis concerning the origin of the Pentateuch. This verse says, "And I appeared to Abraham, to Isaac, and to Jacob as El Shaddai; and my name Yhwh I did not make known to them." Hence every use of Yhwh in Genesis must be anachronistic.
This strikes me as a pretty literalistic reading of the text; far beyond the kind of literalism evangelicals are often charged with. The name Yhwh appears approximately 144 times in Genesis. Now either the writer of Exodus 6:3 was unaware of that fact, or he means something other than "pronounced" by "made known to." It has been commonly observed that though Yhwh is frequently used in Genesis, it is never explained there. It is not until Exodus 3 that some explanation is given of the meaning of God's name. Hence, the simple reading of the passage is "I did not explain my name to the patriarchs. They primarily knew me as El Shaddai."
Now this, by itself, does not prove the Documentary Hypothesis is incorrect. But it does suggest that such approaches to understanding the Old Testament as that promoted by the Documentary Hypothesis seem unwilling to deal with the Biblical text on its own terms. Rather, the scholars seek to create different terms for a basis on which to read the Old testament text. The Old Testament on its own terms is a dangerous body of literature. It always calls into question our assumptions about God and man, the world and our life in it. It is when we try to read the Bible on our terms that we tame it, and we no longer hear its corrective voice.
This strikes me as a pretty literalistic reading of the text; far beyond the kind of literalism evangelicals are often charged with. The name Yhwh appears approximately 144 times in Genesis. Now either the writer of Exodus 6:3 was unaware of that fact, or he means something other than "pronounced" by "made known to." It has been commonly observed that though Yhwh is frequently used in Genesis, it is never explained there. It is not until Exodus 3 that some explanation is given of the meaning of God's name. Hence, the simple reading of the passage is "I did not explain my name to the patriarchs. They primarily knew me as El Shaddai."
Now this, by itself, does not prove the Documentary Hypothesis is incorrect. But it does suggest that such approaches to understanding the Old Testament as that promoted by the Documentary Hypothesis seem unwilling to deal with the Biblical text on its own terms. Rather, the scholars seek to create different terms for a basis on which to read the Old testament text. The Old Testament on its own terms is a dangerous body of literature. It always calls into question our assumptions about God and man, the world and our life in it. It is when we try to read the Bible on our terms that we tame it, and we no longer hear its corrective voice.
Saturday, October 18, 2008
Amenemope 5: Thirty Chapters?
Under the influence of the idea that Proverbs 22:17-24:22 was dependent on "The Teaching of Amenemope," scholars have sought to find a thirty-part arrangement that parallels the thirty chapters of the Egyptian work. This is most obvious in the Good News Bible (GNB), which has each of the thirty sections numbered in the text. Most other versions are more subtle, indicating the arrangement of the "chapters" by the spacing of the text. But the difficulty for the translators and editors is to find a consistent division of the text that is really defensible.
For example, the GNB has Prov 22:17-21 serving as a sort of prologue to the entire thing, while 22:22-23 is the first chapter. It ends up with a total of thirty-one sections; the prologue and thirty numbered chapters. The HCSB on the other hand (by following the spacing of the text) has a total of twenty-nine sections--one short of thirty, and entirely absent a prologue. The ESV has only fourteen or fifteen sections (it's difficult to tell if they intend a new section starting at 24:1). It is difficult to tell on what basis one might divide sections, as there is little in the text itself to guide the division. Some sections clearly stand out on the basis of their content, such as the one on drunkenness in 23:29-35. However, much of the material is so generically "wisdom" that no real divisions seem to exist. Further, there seems to be nothing in the arrangement of the Hebrew text, or in word usage that would seem to lay out a clear pattern, let alone a clear thirty-chapter pattern. For example, the adverb of negation ('al) appears some twenty-five times in the text, but not in any way that allows for twenty-five subdivisions. The use of the imperative, and of the negative particle (lo') is even more infrequent.
In short, a comparison of various translations that uses "thirty" in 22:20 shows that there is no consensus in how the text should be subdivided, and most do not even achieve thirty sections. But clearly the attempt to find thirty (or almost thirty) sections in this material is driven by the assumption that Proverbs is dependent on Amenemope. Once again, the question, based on the evidence, becomes, "Is such.a dependence really likely?"
For example, the GNB has Prov 22:17-21 serving as a sort of prologue to the entire thing, while 22:22-23 is the first chapter. It ends up with a total of thirty-one sections; the prologue and thirty numbered chapters. The HCSB on the other hand (by following the spacing of the text) has a total of twenty-nine sections--one short of thirty, and entirely absent a prologue. The ESV has only fourteen or fifteen sections (it's difficult to tell if they intend a new section starting at 24:1). It is difficult to tell on what basis one might divide sections, as there is little in the text itself to guide the division. Some sections clearly stand out on the basis of their content, such as the one on drunkenness in 23:29-35. However, much of the material is so generically "wisdom" that no real divisions seem to exist. Further, there seems to be nothing in the arrangement of the Hebrew text, or in word usage that would seem to lay out a clear pattern, let alone a clear thirty-chapter pattern. For example, the adverb of negation ('al) appears some twenty-five times in the text, but not in any way that allows for twenty-five subdivisions. The use of the imperative, and of the negative particle (lo') is even more infrequent.
In short, a comparison of various translations that uses "thirty" in 22:20 shows that there is no consensus in how the text should be subdivided, and most do not even achieve thirty sections. But clearly the attempt to find thirty (or almost thirty) sections in this material is driven by the assumption that Proverbs is dependent on Amenemope. Once again, the question, based on the evidence, becomes, "Is such.a dependence really likely?"
Friday, October 17, 2008
Amenemope 4: "Excellent Things" or "Thirty?"
In the KJV, Prov 22:20 reads: Have I not written to thee excellent things in counsels and knowledge? The ASV, published in 1901, and the Jewish Publication Society translation published in 1917 say essentially the same thing, having "of" in the place of "in," but otherwise identical. The NASB and the NASB update read the same. The ESV, and most other modern versions, read something like: Have I not written for you thirty sayings of counsel and knowledge?
How do the translators get from "excellent things" to "thirty sayings," and is that move legitimated by the text itself? The first thing to recognize is that the word that is so variously rendered is itself something of a difficulty in the Hebrew text. The consonantal text, as inherited by the Masoretic scribes, reads shilshom, but the scribes themselves indicate that the word is to be read shalishim.
The word shilshom literally means "the day before yesterday," more loosely meaning "formerly." However, it always elsewhere occurs as part of the phrase tmol shilshom meaning "yesterday and the day before" but with the general sense of "formerly." One could thus assume that this is simply a case where tmol has been omitted, and translate it, "I have written to you previously." This is suggested by the Brown-Driver-Briggs (BDB) lexicon.
The word shalishim is the plural of shalish meaning an officer of some sort. This does not seem to fit the context, hence the BDB comment that this is impossible. The older versions seem to have taken the term "officer" as a figure for excellence, hence their renderings of this verse. (A fuller discussion of this view tracing the development of the thinking on the rendering can be found in the Keil & Delitzsch commentary on this verse.
The Septuagint is not helpful in clearing up the difficulty, because it renders the word by trissos, meaning "three times." This seems to be roughly equivalent to the meaning of shilshom. This is also the reading reflected in the Syriac Peshitta and the Targum.
How then, did the modern versions arrive at "thirty?" They arrived at this view under the influence of the supposition that this section of Proverbs was derived from Amenemope. None of the versions done prior to the discovery of Amenemope suggests taking the consonantal shlshwm as sheloshim. But virtually all of the modern versions do so.
One would think that if Prov 22:17-24:22 were in fact dependent on Amenemope that there would be stronger parallels in order and wording of content than there in fact are. One would also assume that one could easily find thirty "chapters" in the Proverbs material, matching the thirty chapters of Amenemope. But is that the case?
How do the translators get from "excellent things" to "thirty sayings," and is that move legitimated by the text itself? The first thing to recognize is that the word that is so variously rendered is itself something of a difficulty in the Hebrew text. The consonantal text, as inherited by the Masoretic scribes, reads shilshom, but the scribes themselves indicate that the word is to be read shalishim.
The word shilshom literally means "the day before yesterday," more loosely meaning "formerly." However, it always elsewhere occurs as part of the phrase tmol shilshom meaning "yesterday and the day before" but with the general sense of "formerly." One could thus assume that this is simply a case where tmol has been omitted, and translate it, "I have written to you previously." This is suggested by the Brown-Driver-Briggs (BDB) lexicon.
The word shalishim is the plural of shalish meaning an officer of some sort. This does not seem to fit the context, hence the BDB comment that this is impossible. The older versions seem to have taken the term "officer" as a figure for excellence, hence their renderings of this verse. (A fuller discussion of this view tracing the development of the thinking on the rendering can be found in the Keil & Delitzsch commentary on this verse.
The Septuagint is not helpful in clearing up the difficulty, because it renders the word by trissos, meaning "three times." This seems to be roughly equivalent to the meaning of shilshom. This is also the reading reflected in the Syriac Peshitta and the Targum.
How then, did the modern versions arrive at "thirty?" They arrived at this view under the influence of the supposition that this section of Proverbs was derived from Amenemope. None of the versions done prior to the discovery of Amenemope suggests taking the consonantal shlshwm as sheloshim. But virtually all of the modern versions do so.
One would think that if Prov 22:17-24:22 were in fact dependent on Amenemope that there would be stronger parallels in order and wording of content than there in fact are. One would also assume that one could easily find thirty "chapters" in the Proverbs material, matching the thirty chapters of Amenemope. But is that the case?
Thursday, October 16, 2008
Amenemope 3
The previous post deserves a number of explanatory comments.
First, I listed the parallels following the order of Amenemope. The careful reader will note that this does not match the order of verses in Proverbs. If Proverbs really was literarily dependent on Amenemope, why the radical changes in sequence?
Second, Proverbs 22:17-23:11 consists of 24 verses. The full section is actually Proverbs 22:11-24:22, which is 70 verses, but there are no parallels to Amenemope in 23:12-24:22. Amenemope itself runs about 230 lines. If this section of Proverbs were dependent of Amenemope, would there not be more and more frequent parallels. In fact, only about one-fifth of the whole section "The Words of the Wise" (22:11-24:22) is paralleled by Amenemope. Even if one limits the Proverbs material to 22:17-23:11, only about 60% of the material is parallel. This does not make a strong case for literary dependence, or even necessarily familiarity.
Third, even a casual reading makes it clear that some of the parallels are strained. See especially, nos. 2, 5, 6, 8, and 10. More than a third of the "parallels" are at best questionable.
Fourth, you don't see this, and most of the commentators don't mention it, but the Pritchard text of Amenemope lists sixteen parallels between Amenemope and passages in Proverbs outside the bounds of that section supposedly dependent on Amenemope, some of which are parallels to passages in other books of the Bible.
All of this combined leads to the conclusion that Proverbs was not literarily dependent on Amenemope.
First, I listed the parallels following the order of Amenemope. The careful reader will note that this does not match the order of verses in Proverbs. If Proverbs really was literarily dependent on Amenemope, why the radical changes in sequence?
Second, Proverbs 22:17-23:11 consists of 24 verses. The full section is actually Proverbs 22:11-24:22, which is 70 verses, but there are no parallels to Amenemope in 23:12-24:22. Amenemope itself runs about 230 lines. If this section of Proverbs were dependent of Amenemope, would there not be more and more frequent parallels. In fact, only about one-fifth of the whole section "The Words of the Wise" (22:11-24:22) is paralleled by Amenemope. Even if one limits the Proverbs material to 22:17-23:11, only about 60% of the material is parallel. This does not make a strong case for literary dependence, or even necessarily familiarity.
Third, even a casual reading makes it clear that some of the parallels are strained. See especially, nos. 2, 5, 6, 8, and 10. More than a third of the "parallels" are at best questionable.
Fourth, you don't see this, and most of the commentators don't mention it, but the Pritchard text of Amenemope lists sixteen parallels between Amenemope and passages in Proverbs outside the bounds of that section supposedly dependent on Amenemope, some of which are parallels to passages in other books of the Bible.
All of this combined leads to the conclusion that Proverbs was not literarily dependent on Amenemope.
Monday, October 13, 2008
Amenemope, Part 2
The first of the three reasons I gave for scholars seeing Proverbs 22:17-23:11 as being dependent on Amenemope is that the Hebrew material often follows the Egyptian source word for word. The only way to show this and evaluate it is to give the Proverbs text and the Amenemope text together. For the text of Amenemope, I am using the translation given in James B. Pritchard, The Ancient Near East: Volume I, An Anthology of Texts and Pictures, pp. 237-43. I will cite by page and line number (counting lines from the beginning of each chapter). For Proverbs, I will use the ESV. I am using the parallels as they are specified in Pritchard.
First Parallel
Proverbs 22:17-18a Incline your ear, and hear the words of the wise, and apply your heart to my knowledge, for it will be pleasant if you keep them within you.
Amenemope (1st Chapter) p. 237, lines 1-3 , Give thy ears, hear what is said, Give thy heart to understand them. To put them in thy heart is worthwhile.
Second Parallel
Proverbs 22:18b-19 If all of them are ready on your lips. That your trust may be in the Lord, I have made them know to you today, even to you.
Amenemope (1st Chapter) p. 237, lines 8-10 They shall be a mooring-stake for thy tongue. If thou spendest thy time while this is in thy heart, thou wilt find it a success.
Third Parallel
Proverbs 22:22 Do not rob the poor, because he is poor, or crush the afflicted at the gate.
Amenemope (2nd Chapter) p. 237, lines 1-2 Guard thyself against robbing the oppressed and against overbearing the disabled.
Fourth Parallel
Proverbs 22:28; 23:10 Do not move the ancient landmark that you fathers have set. Do not move an ancient landmark or enter the fields of the fatherless.
Amenemope (6th Chapter) p. 238, lines 1-8 Do not carry out the landmark at the boundaries of the arable land, nor disturb the position of the measuring-cord; be not greedy for a cubit of land, nor encroach upon the boundaries of a widow, guard against encroaching upon the boundaries of the fields.
Fifth Parallel
Proverbs 23:11 for their Redeemer is strong, he will plead their cause against you.
Amenemope (6th Chapter) p. 239, lines 10-11 One satisfies god with the will of the Lord who determines the boundaries of the arable land.
Sixth Parallel
Proverbs 23:4-5 Do not toil to acquire wealth; be discerning enough to desist. When you eyes light on it, it is gone, for suddenly it sprouts wings, flying like an eagle toward heaven.
Amenemope (7th Chapter) p. 239, lines 17-18 They have made themselves wings like geese, and are flown away to the heavens.
Seventh Parallel
Proverbs 22:24 Make no friendship with a man given to anger, nor go with a wrathful man.
Amenemope (9th Chapter) p. 240, lines 1-2 Do not associate to thyself the heated man, nor visit him for conversation.
Eighth Parallel
Proverbs 22:25 Lest you learn his ways and entangle yourself in a snare
Amenemope (9th Chapter) p. 240, lines 13-14 Do not leap to hold such a one, lest a terror carry thee off.
Ninth Parallel
Proverbs 23:6-8 Do not eat the bread of a man who is stingy, do not desire his delicacies, for he is like one who is inwardly calculating. Eat and drink, he says to you, but his heart is not with you. You will vomit up the morsels that you have eaten, and waste your pleasant words.
Amenemope (11th Chapter) p. 240, lines 1-2, 8-10 Be not greedy for the property of a poor man, nor hunger for his bread. The mouthful of bread (too) great thou swallowest and vomitest up, and art emptied of thy good.
Tenth Parallel
Proverbs 22:26-27 Be not one of those who give pledges, who put up security for debts. If you have nothing with which to pay, why should your bed be taken from under you.?
Amenemope (13th Chapter) p. 241, lines 8-10 If thou findest a large debt against a poor man, make it into three parts, forgive two, and let one stand.
Eleventh Parallel
Proverbs 23:9 Do not speak in the hearing of a fool, for he will despise the good sense of your words.
Amenemope (21st Chapter) p. 242, lines 11-12 Spread not thy words to the common people, nor associate to thyself one outgoing of heart.
Twelfth Parallel
Proverbs 23:1-3 When you sit down to eat with a ruler, observe carefully what is before you, and put a knife to your throat if you are given to appetite. Do not desire his delicacies, for they are deceptive food.
Amenemope (23rd Chapter) p. 242, lines 1-6 Do not eat bread before a noble, nor lay on thy mouth at first. If thou art satisfied with false chewings, they are a pastime for thy spittle. Look at the cup which is before thee, and let it serve thy needs.
Thirteenth Parallel
Proverbs 22:22-23 Do not rob the poor because he is poor, or crush the afflicted at the gate, for the Lord will plead their cause and rob of life those who rob them.
Amenemope (28th Chapter) p. 243, lines 6-7 God desires respect for the poor more than the honoring of the exalted.
Fourteenth Parallel
Proverbs 22:29 Do you see a man skillful in his work? He shall stand before kings; he will not stand before obscure men.
Amenemope (30th Chapter) p. 243, lines 10-11 As for the scribe who is experienced in his office, he will find himself worthy to be a courtier.
This is the sum of the parallels indicated between Amenemope and Proverbs 22:17-23:11. I'l make some comments in my next post.
First Parallel
Proverbs 22:17-18a Incline your ear, and hear the words of the wise, and apply your heart to my knowledge, for it will be pleasant if you keep them within you.
Amenemope (1st Chapter) p. 237, lines 1-3 , Give thy ears, hear what is said, Give thy heart to understand them. To put them in thy heart is worthwhile.
Second Parallel
Proverbs 22:18b-19 If all of them are ready on your lips. That your trust may be in the Lord, I have made them know to you today, even to you.
Amenemope (1st Chapter) p. 237, lines 8-10 They shall be a mooring-stake for thy tongue. If thou spendest thy time while this is in thy heart, thou wilt find it a success.
Third Parallel
Proverbs 22:22 Do not rob the poor, because he is poor, or crush the afflicted at the gate.
Amenemope (2nd Chapter) p. 237, lines 1-2 Guard thyself against robbing the oppressed and against overbearing the disabled.
Fourth Parallel
Proverbs 22:28; 23:10 Do not move the ancient landmark that you fathers have set. Do not move an ancient landmark or enter the fields of the fatherless.
Amenemope (6th Chapter) p. 238, lines 1-8 Do not carry out the landmark at the boundaries of the arable land, nor disturb the position of the measuring-cord; be not greedy for a cubit of land, nor encroach upon the boundaries of a widow, guard against encroaching upon the boundaries of the fields.
Fifth Parallel
Proverbs 23:11 for their Redeemer is strong, he will plead their cause against you.
Amenemope (6th Chapter) p. 239, lines 10-11 One satisfies god with the will of the Lord who determines the boundaries of the arable land.
Sixth Parallel
Proverbs 23:4-5 Do not toil to acquire wealth; be discerning enough to desist. When you eyes light on it, it is gone, for suddenly it sprouts wings, flying like an eagle toward heaven.
Amenemope (7th Chapter) p. 239, lines 17-18 They have made themselves wings like geese, and are flown away to the heavens.
Seventh Parallel
Proverbs 22:24 Make no friendship with a man given to anger, nor go with a wrathful man.
Amenemope (9th Chapter) p. 240, lines 1-2 Do not associate to thyself the heated man, nor visit him for conversation.
Eighth Parallel
Proverbs 22:25 Lest you learn his ways and entangle yourself in a snare
Amenemope (9th Chapter) p. 240, lines 13-14 Do not leap to hold such a one, lest a terror carry thee off.
Ninth Parallel
Proverbs 23:6-8 Do not eat the bread of a man who is stingy, do not desire his delicacies, for he is like one who is inwardly calculating. Eat and drink, he says to you, but his heart is not with you. You will vomit up the morsels that you have eaten, and waste your pleasant words.
Amenemope (11th Chapter) p. 240, lines 1-2, 8-10 Be not greedy for the property of a poor man, nor hunger for his bread. The mouthful of bread (too) great thou swallowest and vomitest up, and art emptied of thy good.
Tenth Parallel
Proverbs 22:26-27 Be not one of those who give pledges, who put up security for debts. If you have nothing with which to pay, why should your bed be taken from under you.?
Amenemope (13th Chapter) p. 241, lines 8-10 If thou findest a large debt against a poor man, make it into three parts, forgive two, and let one stand.
Eleventh Parallel
Proverbs 23:9 Do not speak in the hearing of a fool, for he will despise the good sense of your words.
Amenemope (21st Chapter) p. 242, lines 11-12 Spread not thy words to the common people, nor associate to thyself one outgoing of heart.
Twelfth Parallel
Proverbs 23:1-3 When you sit down to eat with a ruler, observe carefully what is before you, and put a knife to your throat if you are given to appetite. Do not desire his delicacies, for they are deceptive food.
Amenemope (23rd Chapter) p. 242, lines 1-6 Do not eat bread before a noble, nor lay on thy mouth at first. If thou art satisfied with false chewings, they are a pastime for thy spittle. Look at the cup which is before thee, and let it serve thy needs.
Thirteenth Parallel
Proverbs 22:22-23 Do not rob the poor because he is poor, or crush the afflicted at the gate, for the Lord will plead their cause and rob of life those who rob them.
Amenemope (28th Chapter) p. 243, lines 6-7 God desires respect for the poor more than the honoring of the exalted.
Fourteenth Parallel
Proverbs 22:29 Do you see a man skillful in his work? He shall stand before kings; he will not stand before obscure men.
Amenemope (30th Chapter) p. 243, lines 10-11 As for the scribe who is experienced in his office, he will find himself worthy to be a courtier.
This is the sum of the parallels indicated between Amenemope and Proverbs 22:17-23:11. I'l make some comments in my next post.
Monday, July 28, 2008
Teaching of Amenemope
It is commonly held that Proverbs 22:17-24:22 is dependent on the Egyptian wisdom text The Teaching (or Instruction) of Amenemope. This view is summarized as follows: "As has long been recognized, the first subsidiary collection (22:17-23:11) is closely related to the Egyptian Instruction of Amen-em-opet, which probably dates between the tenth and sixth centuries BC. The introductory poem (22:17-21) and the ten themes discussed (22:22-23:11) follow--often word for word--their Egyptian source. Even the division of this source into thirty chapters ("houses") seems to have been borrowed by the Israelite redactor for the entire collection 22:17-24:22 (cf. 22:20, where the RSV correctly reads "thirty sayings" for the Hebrew "day before yesterday" or "adjutants"). The redactor was not, however, a mere translator; he used a third of the Egyptian Instruction to produce an anthology that treats the themes in a different order; in 22:26-27 he has interpolated a saying of his own. The borrowing may have taken place toward the end of the Israelite monarchy." (Quoted from Introduction to the Old Testament by Georg Fohrer, Abingdon Press, 1968, p. 321.
The arguments for Proverbs' dependence on this Egyptian source are thus: 1) The Hebrew material in 22:17-23:11 often follows the Egyptian source word for word. 2) The "thirty chapters" of the Egyptian text is reflected in the arrangement of the Hebrew text. 3) The Hebrew word translated "excellent things" in the KJV ought to be translated "thirty." Whether this data is sufficient to support the conclusion will be examined in our next few postings.
The arguments for Proverbs' dependence on this Egyptian source are thus: 1) The Hebrew material in 22:17-23:11 often follows the Egyptian source word for word. 2) The "thirty chapters" of the Egyptian text is reflected in the arrangement of the Hebrew text. 3) The Hebrew word translated "excellent things" in the KJV ought to be translated "thirty." Whether this data is sufficient to support the conclusion will be examined in our next few postings.
Thursday, July 24, 2008
2 Corinthians
For those with any facility in Greek, the contrast between 1 and 2 Corinthians could not be more stark. It is not that there is not affection and love in 1 Corinthians, or that Paul does not care deeply about the church at Corinth. It is more that in 2 Corinthians these things appear more fully in his language. It is as if 2 Cor is a more personal letter, dealing not so much with the issues at Corinth (though these are not absent) as with his heart for the people and their connection to him. The letter outlines as follows:
I. The character of Paul's ministry, chs 1-7
II. The giving heart, chs 8-9
III. The defense of Paul's ministry, chs 10-13
I. The character of Paul's ministry, chs 1-7
II. The giving heart, chs 8-9
III. The defense of Paul's ministry, chs 10-13
Monday, July 21, 2008
On Proverbs
The Book of Proverbs outlines quite nicely as follows:
I. Introductory discussions, chs 1-9
II. Proverbs of Solomon, 10:1-22:16
III. The Words of the Wise, 22:17-24:35
IV. Proverbs of Solomon copied out by men of Hezekiah, chs 25-29
V. The Words of Agur, ch 30
VI. The Words of Lemuel, ch 31
This makes clear a number of things. First, the majority of the book is from Solomon. Second, the book reached its final form no earlier than the time of Hezekiah (roughly 700 BC). The origins of "the words of the wise" are uncertain, though there is a certain consensus on the matter that I will call into question. As to who Agur and Lemuel are, the older commentators generally took the view that they were pseudonyms of Solomon. Modern commentators generally take them to be otherwise unknown wise men.
Purpose of Proverbs: The purpose is concisely, and poetically, stated in the first six verses of the book. It is a book of instruction, intended to exercise the mind of the reader. Thus, a number of key words for the book show up in those opening verses: wisdom, instruction, understanding, insight, prudence, simple, knowledge, discretion, etc.
Theology of Proverbs: It should be remembered first of all that the proverbs are not guarantees. They are divinely inspired observations on the ordinary course of God's providence in a fallen world. It should also be remembered that they are part of the Old Testament, when the nation of Israel primarily defined the people of God as a theocratic nation. Thus the Christian reader should expect that some of the things that would have been the ordinary course of providence in the Old Testament period, are somewhat different in the New Testament period. For example, the Book of Proverbs says nothing about the persecution of the saints, but the New Testament tells us that "all who desire to live a godly life in Christ Jesus will be persecuted" (2 Tim 3:12).
Commentaries and such: That by Derek Kidner in the Tyndale Old Testament Commentary series is invaluable. Of course, in the brief span of that commentary he does not deal with each verse. He does, however, have an exceptionally helpful section in the Introduction that deals with several different themes in the book. The older commentary by Charles Bridges (kept in print by Banner of Truth) is also useful. The modern technical commentary that I would recommend for pastors or those who would be pastors is that by Bruce Waltke in the New International Commentary series. It is a masterful treatment even if I don't agree with all his conclusions.
I. Introductory discussions, chs 1-9
II. Proverbs of Solomon, 10:1-22:16
III. The Words of the Wise, 22:17-24:35
IV. Proverbs of Solomon copied out by men of Hezekiah, chs 25-29
V. The Words of Agur, ch 30
VI. The Words of Lemuel, ch 31
This makes clear a number of things. First, the majority of the book is from Solomon. Second, the book reached its final form no earlier than the time of Hezekiah (roughly 700 BC). The origins of "the words of the wise" are uncertain, though there is a certain consensus on the matter that I will call into question. As to who Agur and Lemuel are, the older commentators generally took the view that they were pseudonyms of Solomon. Modern commentators generally take them to be otherwise unknown wise men.
Purpose of Proverbs: The purpose is concisely, and poetically, stated in the first six verses of the book. It is a book of instruction, intended to exercise the mind of the reader. Thus, a number of key words for the book show up in those opening verses: wisdom, instruction, understanding, insight, prudence, simple, knowledge, discretion, etc.
Theology of Proverbs: It should be remembered first of all that the proverbs are not guarantees. They are divinely inspired observations on the ordinary course of God's providence in a fallen world. It should also be remembered that they are part of the Old Testament, when the nation of Israel primarily defined the people of God as a theocratic nation. Thus the Christian reader should expect that some of the things that would have been the ordinary course of providence in the Old Testament period, are somewhat different in the New Testament period. For example, the Book of Proverbs says nothing about the persecution of the saints, but the New Testament tells us that "all who desire to live a godly life in Christ Jesus will be persecuted" (2 Tim 3:12).
Commentaries and such: That by Derek Kidner in the Tyndale Old Testament Commentary series is invaluable. Of course, in the brief span of that commentary he does not deal with each verse. He does, however, have an exceptionally helpful section in the Introduction that deals with several different themes in the book. The older commentary by Charles Bridges (kept in print by Banner of Truth) is also useful. The modern technical commentary that I would recommend for pastors or those who would be pastors is that by Bruce Waltke in the New International Commentary series. It is a masterful treatment even if I don't agree with all his conclusions.
Friday, July 18, 2008
Answering a Question
WCF 7.5 speaks of the Covenant of Grace being differently administered in the time of the law, namely through prophecies, sacrifices, circumcision, the paschal lamb, and other types and ordinances all foresignifying Christ to come.
My question is, could not David and Solomon be considered administers of the Covenant of Grace in their function of ruling and defending God's people and restraining and conquering all their and God's enemies?
The reading of the WCF is such that the statement "This covenant was differently administered" refers to God's administration of the covenant, not to the various administrators who would have been part of the covenant of grace. David and Solomon thus fit under the category of "other types." That is, in their role as kings, they typified the work of Christ as king. Likewise, the Aaronic priesthood typified Christ's priestly work, and Isaiah and the other prophets were types of the prophetic work of Christ.
It is true that David, Solomon, Aaron, Zadok and other were administrators of the covenant of grace, as elders are in the New Testament context, but that is not what the WCF has reference to in this paragraph.
My question is, could not David and Solomon be considered administers of the Covenant of Grace in their function of ruling and defending God's people and restraining and conquering all their and God's enemies?
The reading of the WCF is such that the statement "This covenant was differently administered" refers to God's administration of the covenant, not to the various administrators who would have been part of the covenant of grace. David and Solomon thus fit under the category of "other types." That is, in their role as kings, they typified the work of Christ as king. Likewise, the Aaronic priesthood typified Christ's priestly work, and Isaiah and the other prophets were types of the prophetic work of Christ.
It is true that David, Solomon, Aaron, Zadok and other were administrators of the covenant of grace, as elders are in the New Testament context, but that is not what the WCF has reference to in this paragraph.
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