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Book Review – Christ Among the Messiahs (Matthew Novenson)

Matthew W. Novenson. Christ Among the Messiahs: Christ Language in Paul and Messiah Language in Ancient Judaism. Oxford, UK: Oxford University Press, 2012 (paperback 2015). 256 pp. $35.00.

MessiahsChrist Among the Messiahs is a revision of Novenson’s dissertation at Princeton Theological Seminary under Beverly Gaventa. Originally published in hardcover three years ago as a typical monograph costing a kidney, it was reprinted a few months ago as an affordable paperback and there was great rejoicing in the biblical studies land. Against the majority view among scholars that “Messiah” did not mean anything determinative in ancient Judaism and the somewhat bewildering corollary that when Paul used χριστός he did not mean it in any of the its (nonexistent) conventional senses, Novenson argues that χριστός in Paul means “messiah” and that “Christ language in Paul is actually an invaluable example of messiah language in ancient Judaism” (3).



The Early Text of the New Testament (Charles Hill & Michael Kruger ed.)

Charles E. Hill and Michael J. Kruger, ed. The Early Text of the New Testament. Oxford, UK: Oxford University Press, 2012. 498 pp. $50.00.

Early TextIn response to the recent burgeoning of new textual materials and renewed scholarly interest in NT textual criticism, editors Charles Hill and Michael Kruger felt that it was time for a radical and thorough review in light of the major text types. The Early Text of the New Testament brings together some of the best scholars of the early NT texts to present an impressively comprehensive set of essays that “provide an inventory and some analysis of the evidence available for understanding the pre-fourth-century period of the transmission of the NT materials” (2).

In Part I, four essays cover the textual and scribal culture of early Christianity. First, Harry Gamble discusses the book trade in the Roman empire, addressing the commercial book trade, the non-commercial book trade, and finally the publication and dissemination of early Christian books. Early Christian texts “were produced and disseminated in much the same way as other literature in the larger socio-cultural environment,” (31) and hence susceptible to the same hazards. Next, Scott Charlesworth examines indicators of “catholicity” in early Gospel manuscripts. He notes that the use of standard-sized codices and standardized nomina sacra in the early manuscripts of the canonical gospels prove the notion of “catholic” consensus and collaboration among early Christians. This catholicity, Charlesworth points out, does not indicate uniformity. The upshot of all this is that “[t]he evidence for later second- and second/third-century “catholicity” presents real problems for the Bauer thesis” (46).

In the third essay Larry Hurtado focuses on the sociology of early Christian reading, arguing that “there is a distinguishable Christian reading-culture, another ‘specific sociocultural context,’ and that early Christian manuscripts are direct artefacts of it” (49). In the final essay of the first part, Michael Kruger addresses early Christian attitudes toward the scribal process. He examines early testimony regarding the scriptural status of NT texts (such as 2 Peter 3:16 and The Epistle of Barnabas 1:14), and early testimony regarding the reproduction of NT texts such as the Deuteronomy 4:2 formula. Kruger concludes that “a high view of these texts (and concerns over their transmission is not mutually exclusive with the existence of significant textual variation” (79).

Part 2 comprises eight chapters devoted to a detailed and up-to-date assessment the early manuscript tradition of the NT, proceeding by book or groups of books. These essays are quite technical and detailed and are not as accessible as Part 1 and Part 3 to the nonspecialist. This section concludes with an essay on the witness of the early versions by Peter Williams in which he issues some words of warning in regards to Bruce Metzer’s The Early Versions of the New Testament and that particular tradition of using the early versions. Specifically, Williams argues that “while the early versions are indeed important for historical, cultural, and linguistice reasons, in one respect their contribution has been overestimated: they have been held to play an important role in deciding between Greek variants concerning which actually they give no clear testimony” (239).

The final sections contain eight essays that deal with early citation and use of the NT writings. In the first essay of this section, Charles Hill examines methods and standards of citation in the second century. He first looks at the Greek tradition and provides examples such as Homer and Herodotus to demonstrate that accuracy in reproducing another author’s words was not part of the tradition of classical Greek. To show that this same tendency characterized the citation of sacred literature, Hill brings forth examples from sources such as Philo and Josephus. Hence, “even a stated and sincerely held regard for the sacredness of a text did not necessarily affect an author’s practice of what we would call loose or adaptive citation” (277). Hill concludes his essay with some important implications for not only attempts to extract an underlying text, but also for the study of reception history of biblical writings as well. The rest of the chapters examine the citation and use of the NT in a variety of early writings: the Apostolic Fathers (Paul Foster), Marcion (Dieter Roth), Justin Martyr’s 1 Apol. 15:1-8 (Joseph Verheyden), Tatian’s Diatessaron (Tjitze Baarda), early apocryphal Gospels (Stanley Porter), Irenaeus’s Adversus haeresus (D. Jeffrey Bingham and Billy R. Todd, Jr.), and Clement of Alexandria (Carl Cosaert).

The Early Text of the New Testament is a must-read for students and scholars of the NT and particularly for those with interest in the early manuscripts and early citation of the NT texts. While some of the essays (mainly the ones in Part 2) are quite technical, the essays in Part 1 have broader appeal and could benefit the thinking lay Christian and pastor who is curious about the scribal culture during NT times, canon formation, and apologetic issues surrounding Scripture (and the NT in particular). This book presents the latest research on the early manuscript tradition of the entire NT and also addresses key issues in the discipline of textual criticism. As such, I think it’s essential reading for those taking a New Testament textual criticism course at the seminary level. One final note: this book was originally published as a hardcover retailing at $175 (standard for academic monographs). Last year OUP published a much more affordable paperback that retails at $50, which is a steal for this type of book. Buy this book if you’re a serious academic student of the NT, and especially if you’re interested in the manuscript tradition.

Thanks to Oxford University Press for the review copy!

Purchase: Amazon

Book Review – Union with Christ in the New Testament (Grant Macaskill)

Grant Macaskill. Union with Christ in the New Testament. Oxford, UK: Oxford University Press, 2013. 368 pp. $150.00.

macaskillRecent years have seen a renewed interest in union with Christ among evangelicals (e.g. at the popular level Billings’s Union with Christ and Marcus Peter Johnson’s One with Christ, at a more academic level Constantine Campbell’s Paul and Union with Christ and Macaskill’s volume currently under review). Macaskill’s volume sets itself apart in research on this topic by focusing on the entire NT rather than just on the Pauline corpus, and by approaching the topic exegetically but in robust conversation with historical and (to a lesser extent) systematic theology. His main argument in Union with Christ in the New Testament is that despite the multiplicity of ways union with Christ is described in the NT, across the writings of several authors, there is a cohesive picture and broadly consistent theology of union. Macaskill summarizes this big picture that emerges from the NT as follows:

The union between God and humans is covenantal, presented in terms of the formal union between God and Israel. The concept of the covenant underlies a theology of representation, by which the story of one man (Jesus) is understood to be the story of his people. Their identification with him, their participation in his narrative, is realised by the indwelling Spirit, who constitutes the divine presence in their midst and is understood to be the eschatological gift of the new covenant. Reflecting this covenantal concept of presence, the union is commonly represented using temple imagery. The use of temple imagery maintains an essential distinction between God and his people, so that her glorification is understood as the inter-personal communication of a divine property, not a mingling of essence. This union is with a specific people, the members of which are depicted as the recipients of revealed wisdom, and this is the grounds of their intimacy with God. While the mystical language of vision is used to describe this knowledge, it is democratised to indicate that the revealed knowledge in question is possessed by all who have the Spirit, who are marked by faith, not just by a visionary elite. The faith that characterises this group is a real enactment of trust in what has been revealed in Jesus Christ, manifest in the conduct of the members of this community and particularly in their love for one another. The sacraments are formal rites of this union, made truly participatory by the divine presence in them.

(Macaskill 1-2)