IVP Academic, over the past number of years, is producing accessible and invaluable resources for the modern church. Among these sources are collected in the Ancient Christian Texts series. In 2013, David Maxwell translated Cyril of Alexandria’s Commentary on John. The … Continue reading
Dale Allison observes how the patterns of most commentaries privilege recent works over older sources. Rather, he says the history of interpretation invites serious consideration for the following reasons. “Such history is intrinsically interesting in and of itself.” “It instills … Continue reading
In his 2002 Hermeneia commentary, François Bovon pauses to offer reflective comments on the beatitudes and woes in Luke 6:20–26. He recognizes his current position of privilege and feels the present tension of the message of Jesus. Prior to his … Continue reading
(1) Give attention to Historical Methodology: It would be helpful to have someone offer helpful comments on how to use historical data. “Augustine says this…” Followed by, “Tertullian mentions this…” Rounded off with “According to Calvin…” The geographical separation and the temporal separation … Continue reading
As fashioned after Patristic and Medieval collections, I offer a catena of quotations from Paul M. Blowers’s article entitled, “Interpreting Scripture.” This article appears in vol. 2 of The Cambridge History of Christianity, pages 618–36. This is a very insightful article and … Continue reading
On a more personal note, I feel like I’ve been on a hermeneutical journey for the past 10 years. I can look back and see different attitudes that I’ve had about scripture, different influences to approach Scripture, historical and ecclesial … Continue reading
Patristic hermeneutics fascinates me. Yes, much of what they say may appear, prima facie, odd and peculiar, and sometimes, outright fanciful. Yet, there are patterns to their exegetical flair. Origen has fascinated me for some time now. In the text below, … Continue reading
A fifth century Father, John Cassian (c. 360–435), penned a poetic rhyme to reflect an interpretive pattern. Later Medieval figures, such as Nicholas of Lyra, picks up this common pattern too. The letter teaches events Allegory what you should believe … Continue reading
Grand Rapids: Eerdmans Publishing, 2013. Pp. x + 145. ISBN: 978-0-8028-6466-6. $20.00 [Paperback].
The Epistle to the Hebrews presents a multi-layered christocentric form of divine revelation. Finding some parallel to the Johannine Logos, Heb 1:1–4 presents the speaking acts of God manifested in a person, the Son of God. That is, God speaks simultaneously through the prophets of old and through his Son. This Word—Jesus, that is—must be kept and heeded carefully (Heb 2:1). It is this “W/word” that created the universe (Heb 11:3; cf. Gen 1:3). With Hebrews presenting a Word-Christology, or a divine christocentric revelation, what must the interpreter do with Heb 4:12–13? The “Word” is living and active. So then, when we hear from God, we are confronted with the presence of Jesus and vice-versa. When we encounter Jesus, we are confronted with the words of God.