J. L. Koole, HAGGAI, 105 p. Kampen: J. H. Kok, 1967.
A volume similar in approach and format to the excellent commentary of Ridderbos on the pastoral epistles is this one by Dr. Koole.
Haggai is a short prophecy, but not unimportant. Several issues concerning its date, composition and purpose have been heatedly discussed. Koole takes issue with Ackroyd who questions the reliability and value of the dating of the four short “sermons” which constitute this Bible book. He also shows the inherent weaknesses of the positions of those who argue that this book is only a very small remnant of a longer chronological account of the temple-rebuilding; the rest having been lost. He makes stimulating suggestions on how this prophetic material was assembled and arranged.
Recognizing that a commentary must needs include much more than linguistic analysis, Koole elaborates on “the theology of Haggai.”
He opines
Hij bedoelde een herleving van de theologie van de tempel en heeft aan den uitbouw van doze theologie meegewerkt (p. 18).
Here not only theological teaching but also psychological appeal and pastoral motivation played their role in Haggai’s ministry, so that the message which he brought (1) opposed false ideas of God’s transcendence, (2) became a paint of concentration for the Messianic expectations, and (3) emphasized that the former relation between Jahweh and Israel was restored in the return to the land and symbolized in the rebuilding of the temple. Thus much more was intended than to get the people simply to give for and work on the building itself.
Although encumbered with references to numerous commentators and their theories (undoubtedly because the whole O.T. is so heatedly discussed and debated) and lacking in some of the conciseness and clarity of Ridderbos’ works on the New Testament, this is a valuable contribution to the minister’s library. Preachers need not contribute to the abysmal ignorance of most people on the message of the Old Testament for today, when books such as this one are available.
PETER Y. DE JONG
THE AMPLIFIED BIBLE, 1076 and 409 p. Grand Rapids: Zondervan; price $9.95.
This handy volume attempts to make the English Bible as readable as the original was to those who spoke Hebrew, Aramaic and Greek. Long has it been recognized that a word-for-word translation may obscure rather than illumine the meaning of a writer. Thus by expanding the Scripture text this volume sheds light on many passages. Four basic principles arc cited, in accordance with which the “amplification” has been done. The book comes highly commended by many outstanding preachers who at times find themselves too busy for thorough investigation of the original.
As an illustration of the method, we cite Ephesians 2:10.
For we are God’s (own) handiwork (His workmanship), recreated in Christ Jesus (born anew), that we may do those good works which God predestined (planned beforehand) for us, (taking paths which He prepared ahead of time) that we should walk in them living the good life which He prearranged and made ready for us to live.
Thus the reader should note that the text itself is a kind of commentary. In some places additional remarks are made by way of footnotes. With the value of these there will be disagreement, as e.g., on what is said about Isaiah 66:8. For those who find the usual translations rather hard going this may be a helpful volume.
PETER Y. DE JONG
Thomas John Carlisle: YOU! JONAH!, 64 pp. Wm. B. Eerdmans Publishing Co., 1968.
Can the Bible come alive for the modern generation? Can its message be presented in thought-forms which tell it as it is—without all the contours and colorations to which those bred in other times have accustomed themselves?
The reader of this slim volume of poetry can find an arresting answer here.
In a series of eighty poems, some extremely terse and others longer but equally taut in phrase and point, Carlisle tries to present the Biblical message of Jonah in its relevance for us. From first to last he holds the reader captive while pricking relentlessly at the pride which is so much a part of us. Here we don’t simply encounter Jonah of long ago; we see ourselves as the onion-like layers of our rationalizations are skilfully exposed and hopefully removed. Jonah not only falls under divine judgment; he also tastes those mercies by which a man alone can live. Hopefully the reader will confess with Jonah
I am court-martialled by my own testimony but reprieved by His superior grace,
as the last words haunt him again and again,
And God is still waiting for a host of Jonahs in their comfortable houses to come around to His way of loving.
The striking woodcuts add depth to the words. Some strictures, literary and otherwise, may be made by the fastidious reader. But no one who receives a grace-given glimpse of himself will escape the impact. It hits not between the eyes (our skulls seem too hard) but somewhere in the tender midriff to gasp penitentially…“O God, am I really like that? I need your mercies just as much as any modern Ninevite.”
PETER Y. DE JONG
Gerhard Kittel: THEOLOGICAL DICTIONARY OF THE NEW TESTAMENT; volume 5. (Editor: Gerhard Friedrich; English translator and editor: G. W. Bromiley), 1031 pp. Eerdmans Publ. Co., 1967, price $22.50.
With anticipation every Bible student and preacher who has made use of the now famous Kittel’s Dictionary looks forward to another volume in English translation. These books, when rightly used, are an invaluable stimulus to a thorough understanding of what God declares to the church of all ages in the books of the New Testament.
Scholars of note—Bultmann, Jeremias, Oepke, von Had, Riesenfeld, to mention only a very few ~ have contributed the fruits of their study. This is, indeed, a “word book,” that is, an investigation into the words used especially in the New Testament. Such a philological treatment, however, includes an investigation into how the words were employed and understood in classical and post-classical Greek, in the Old Testament period. Thus we have here far more than merely a “word book”; the largely philological concern of H. Cremer whose “word book” was standard for many decades has been broadened by Kittel and his editorial successor, Friedrich. Although intended first of all to serve the pastor in teaching and preaching, this work in the minds of the two editors has been fashioned in the hope that it “would also contribute to the history of religion and to philology.” The evangelical who uses these volumes, therefore, does well to read carefully and critically the material which is presented. Word study is by no means a purely neutral investigation when conducted as it is here. But saying this in no way detracts from the immense erudition here displayed or from the unique value which all these volumes have especially for those called upon to preach and teach the holy gospel.
A survey of the contents of this particular volume is impossible and quite unnecessary in a brief review. We list only a few of the significant words dealt with: “stranger,” “way,” “house,” “confession,” “wrath,” “heaven,” “nurture,” “son” and “child,” “presence,” and “father.” And this list constitutes only a brief sampling. Even when the student feels compelled to disagree with certain affirmations, he cannot help but feel deeply indebted to the scholars who have opened up rich and rewarding insights for him in the Scriptures.
Likely many a minister will feel that the purchase of this and other volumes in the set puts too much stress on his budget. Yet these are among the most valuable tools which he can acquire for his responsibility of opening up God’s Word. And the price is really not exorbitant—only about two pennies a page. While most books which he purchases will be outmoded and comparatively useless within a few months or years, these volumes are likely to remain basic reference works for decades to come. Investing in these and then using them diligently and carefully will pay exceedingly high dividends for himself and the people whom he serves in the Lord’s name.
PETER Y. DE JONG
William Klassen: COVENANT AND COMMUNITY, 211 pp. Wm. B. Eerdmans Publishing Co., 1968.
The title of this book will immediately intrigue the Reformed believer who is at all aware of the discussions current in modern theology. Once again the Biblical idea of the covenant is receiving strong emphasis, largely because of a renewed interest in Biblical studies. At the same time the idea of church as community challenges all who are concerned about renewal as well as about the relation of the church to society.
This book, written with these and other present-day issues in mind, deals however with the career and writings of a south German Anabaptist of the sixteenth century, a contemporary of Luther, Zwingli and Bucer. It is an attempt to analyze two basic themes in his message—that of covenant and that of the Christian community. To understand these Klassen focuses especially on the “hermeneutics” of Pilgram Marpeck, the basic key or keys which he used to interpret the Scriptures for men of his day. This sheds valuable light on why his views were so often rejected not only by recognized leaders of the Reformation such as Zwingli and Bucer but also by many who belonged to the Anabaptist camp.
Klassen finds the regulating principles for Marpeck’s understanding in his insistence on the sole authority of the Scriptures for the believer, the humanity (sic!) of Jesus as that which is essential to grasping the “newness” of the New Testament in radical contrast to the Old, the role of the Holy Spirit in interpreting Scripture rightly, and the place of the church as an instrument of the Spirit in the process of interpretation. Thus Marpeck cannot be easily classified. He reacted vigorously against many of the “spiritualistic” trends found in the third wing of the reformatory movement which often degenerated into individualism, subjectivism, and mysticism bordering on pantheism. At the same time he repudiated the “biblicism” and legalistic tendencies found among the Swiss Brethren. Yet he took sharp issue with Zwingli and even with Bucer on their understanding and use of the Old Testament.
The book is a fascinating refresher in the early eventful years of the Reformation. More than that, however, it reminds us of the danger of judging the positions of other Christians simply by their statements. In what they write those who seek to evaluate should search for the clue to the way in which they approach, understand and use the Biblical givens. Only in this way will the radical differences between, for example, Bucer’s and Marpeck’s use of the same Bible be illumined. And this especially needs to be remembered in our days of ecumenical discussion and debate.
Klassen’s work has the earmarks of sound, careful scholarship. He seeks to do justice to the opponents of Marpeck as well as to this Anabaptist leader whose limitations are recognized explicitly and with respect to some of whose positions critical questions are raised. That the author has in mind his own Mennonite tradition is evident from the warning which he sounds against regarding the Old Testament as unimportant. And for anyone involved in any Baptist-Reformed discussion, the careful perusal of this volume seems to this reviewer a prerequisite. On both sides of that fence which seems often so insurmountably high too many caricatures have been uncritically accepted and propagated. Unless these are exposed, any fruitful meeting of believers from both groups will remain highly unlikely. The attention given in this book to the central issue of the relationship of Old and New Testaments helps to a better understanding by reminding us how many leaders, professing complete adherence to the Scriptures when facing this issue, came up with such divergent answers.
PETER Y. DE JONG
A volume similar in approach and format to the excellent commentary of Ridderbos on the pastoral epistles is this one by Dr. Koole.
Haggai is a short prophecy, but not unimportant. Several issues concerning its date, composition and purpose have been heatedly discussed. Koole takes issue with Ackroyd who questions the reliability and value of the dating of the four short “sermons” which constitute this Bible book. He also shows the inherent weaknesses of the positions of those who argue that this book is only a very small remnant of a longer chronological account of the temple-rebuilding; the rest having been lost. He makes stimulating suggestions on how this prophetic material was assembled and arranged.
Recognizing that a commentary must needs include much more than linguistic analysis, Koole elaborates on “the theology of Haggai.”
He opines
Hij bedoelde een herleving van de theologie van de tempel en heeft aan den uitbouw van doze theologie meegewerkt (p. 18).
Here not only theological teaching but also psychological appeal and pastoral motivation played their role in Haggai’s ministry, so that the message which he brought (1) opposed false ideas of God’s transcendence, (2) became a paint of concentration for the Messianic expectations, and (3) emphasized that the former relation between Jahweh and Israel was restored in the return to the land and symbolized in the rebuilding of the temple. Thus much more was intended than to get the people simply to give for and work on the building itself.
Although encumbered with references to numerous commentators and their theories (undoubtedly because the whole O.T. is so heatedly discussed and debated) and lacking in some of the conciseness and clarity of Ridderbos’ works on the New Testament, this is a valuable contribution to the minister’s library. Preachers need not contribute to the abysmal ignorance of most people on the message of the Old Testament for today, when books such as this one are available.
PETER Y. DE JONG
THE AMPLIFIED BIBLE, 1076 and 409 p. Grand Rapids: Zondervan; price $9.95.
This handy volume attempts to make the English Bible as readable as the original was to those who spoke Hebrew, Aramaic and Greek. Long has it been recognized that a word-for-word translation may obscure rather than illumine the meaning of a writer. Thus by expanding the Scripture text this volume sheds light on many passages. Four basic principles arc cited, in accordance with which the “amplification” has been done. The book comes highly commended by many outstanding preachers who at times find themselves too busy for thorough investigation of the original.
As an illustration of the method, we cite Ephesians 2:10.
For we are God’s (own) handiwork (His workmanship), recreated in Christ Jesus (born anew), that we may do those good works which God predestined (planned beforehand) for us, (taking paths which He prepared ahead of time) that we should walk in them living the good life which He prearranged and made ready for us to live.
Thus the reader should note that the text itself is a kind of commentary. In some places additional remarks are made by way of footnotes. With the value of these there will be disagreement, as e.g., on what is said about Isaiah 66:8. For those who find the usual translations rather hard going this may be a helpful volume.
PETER Y. DE JONG
Thomas John Carlisle: YOU! JONAH!, 64 pp. Wm. B. Eerdmans Publishing Co., 1968.
Can the Bible come alive for the modern generation? Can its message be presented in thought-forms which tell it as it is—without all the contours and colorations to which those bred in other times have accustomed themselves?
The reader of this slim volume of poetry can find an arresting answer here.
In a series of eighty poems, some extremely terse and others longer but equally taut in phrase and point, Carlisle tries to present the Biblical message of Jonah in its relevance for us. From first to last he holds the reader captive while pricking relentlessly at the pride which is so much a part of us. Here we don’t simply encounter Jonah of long ago; we see ourselves as the onion-like layers of our rationalizations are skilfully exposed and hopefully removed. Jonah not only falls under divine judgment; he also tastes those mercies by which a man alone can live. Hopefully the reader will confess with Jonah
I am court-martialled by my own testimony but reprieved by His superior grace,
as the last words haunt him again and again,
And God is still waiting for a host of Jonahs in their comfortable houses to come around to His way of loving.
The striking woodcuts add depth to the words. Some strictures, literary and otherwise, may be made by the fastidious reader. But no one who receives a grace-given glimpse of himself will escape the impact. It hits not between the eyes (our skulls seem too hard) but somewhere in the tender midriff to gasp penitentially…“O God, am I really like that? I need your mercies just as much as any modern Ninevite.”
PETER Y. DE JONG
Gerhard Kittel: THEOLOGICAL DICTIONARY OF THE NEW TESTAMENT; volume 5. (Editor: Gerhard Friedrich; English translator and editor: G. W. Bromiley), 1031 pp. Eerdmans Publ. Co., 1967, price $22.50.
With anticipation every Bible student and preacher who has made use of the now famous Kittel’s Dictionary looks forward to another volume in English translation. These books, when rightly used, are an invaluable stimulus to a thorough understanding of what God declares to the church of all ages in the books of the New Testament.
Scholars of note—Bultmann, Jeremias, Oepke, von Had, Riesenfeld, to mention only a very few ~ have contributed the fruits of their study. This is, indeed, a “word book,” that is, an investigation into the words used especially in the New Testament. Such a philological treatment, however, includes an investigation into how the words were employed and understood in classical and post-classical Greek, in the Old Testament period. Thus we have here far more than merely a “word book”; the largely philological concern of H. Cremer whose “word book” was standard for many decades has been broadened by Kittel and his editorial successor, Friedrich. Although intended first of all to serve the pastor in teaching and preaching, this work in the minds of the two editors has been fashioned in the hope that it “would also contribute to the history of religion and to philology.” The evangelical who uses these volumes, therefore, does well to read carefully and critically the material which is presented. Word study is by no means a purely neutral investigation when conducted as it is here. But saying this in no way detracts from the immense erudition here displayed or from the unique value which all these volumes have especially for those called upon to preach and teach the holy gospel.
A survey of the contents of this particular volume is impossible and quite unnecessary in a brief review. We list only a few of the significant words dealt with: “stranger,” “way,” “house,” “confession,” “wrath,” “heaven,” “nurture,” “son” and “child,” “presence,” and “father.” And this list constitutes only a brief sampling. Even when the student feels compelled to disagree with certain affirmations, he cannot help but feel deeply indebted to the scholars who have opened up rich and rewarding insights for him in the Scriptures.
Likely many a minister will feel that the purchase of this and other volumes in the set puts too much stress on his budget. Yet these are among the most valuable tools which he can acquire for his responsibility of opening up God’s Word. And the price is really not exorbitant—only about two pennies a page. While most books which he purchases will be outmoded and comparatively useless within a few months or years, these volumes are likely to remain basic reference works for decades to come. Investing in these and then using them diligently and carefully will pay exceedingly high dividends for himself and the people whom he serves in the Lord’s name.
PETER Y. DE JONG
William Klassen: COVENANT AND COMMUNITY, 211 pp. Wm. B. Eerdmans Publishing Co., 1968.
The title of this book will immediately intrigue the Reformed believer who is at all aware of the discussions current in modern theology. Once again the Biblical idea of the covenant is receiving strong emphasis, largely because of a renewed interest in Biblical studies. At the same time the idea of church as community challenges all who are concerned about renewal as well as about the relation of the church to society.
This book, written with these and other present-day issues in mind, deals however with the career and writings of a south German Anabaptist of the sixteenth century, a contemporary of Luther, Zwingli and Bucer. It is an attempt to analyze two basic themes in his message—that of covenant and that of the Christian community. To understand these Klassen focuses especially on the “hermeneutics” of Pilgram Marpeck, the basic key or keys which he used to interpret the Scriptures for men of his day. This sheds valuable light on why his views were so often rejected not only by recognized leaders of the Reformation such as Zwingli and Bucer but also by many who belonged to the Anabaptist camp.
Klassen finds the regulating principles for Marpeck’s understanding in his insistence on the sole authority of the Scriptures for the believer, the humanity (sic!) of Jesus as that which is essential to grasping the “newness” of the New Testament in radical contrast to the Old, the role of the Holy Spirit in interpreting Scripture rightly, and the place of the church as an instrument of the Spirit in the process of interpretation. Thus Marpeck cannot be easily classified. He reacted vigorously against many of the “spiritualistic” trends found in the third wing of the reformatory movement which often degenerated into individualism, subjectivism, and mysticism bordering on pantheism. At the same time he repudiated the “biblicism” and legalistic tendencies found among the Swiss Brethren. Yet he took sharp issue with Zwingli and even with Bucer on their understanding and use of the Old Testament.
The book is a fascinating refresher in the early eventful years of the Reformation. More than that, however, it reminds us of the danger of judging the positions of other Christians simply by their statements. In what they write those who seek to evaluate should search for the clue to the way in which they approach, understand and use the Biblical givens. Only in this way will the radical differences between, for example, Bucer’s and Marpeck’s use of the same Bible be illumined. And this especially needs to be remembered in our days of ecumenical discussion and debate.
Klassen’s work has the earmarks of sound, careful scholarship. He seeks to do justice to the opponents of Marpeck as well as to this Anabaptist leader whose limitations are recognized explicitly and with respect to some of whose positions critical questions are raised. That the author has in mind his own Mennonite tradition is evident from the warning which he sounds against regarding the Old Testament as unimportant. And for anyone involved in any Baptist-Reformed discussion, the careful perusal of this volume seems to this reviewer a prerequisite. On both sides of that fence which seems often so insurmountably high too many caricatures have been uncritically accepted and propagated. Unless these are exposed, any fruitful meeting of believers from both groups will remain highly unlikely. The attention given in this book to the central issue of the relationship of Old and New Testaments helps to a better understanding by reminding us how many leaders, professing complete adherence to the Scriptures when facing this issue, came up with such divergent answers.
PETER Y. DE JONG