BUILDING AN OLD TESTAMENT LIBRARY: GENESIS—RUTH

In the last 25 years, the number of sound biblical commentaries from an evangelical perspective has burgeoned. The New International Commentary on the Old Testament (NICOT) and the Word Biblical Commentary (WBC) series are filled with volumes that serve almost as “one-stop” shops—seeking to present historical, literary, and theological concerns in a balanced fashion. In recent years, however, new commentary projects are frequently portrayed more like specialty boutiques than supermarkets. For example, the Blackwell Bible Commentary series, which focuses on reception history rather than standard textual commentary, fills one new niche (cf. Exodus by S. Langston [2006] and Judges by D. Gunn [2005]). The Brazos Theological Commentary on the Bible is specifically enlisting theologians for the task of biblical interpretation. Given their previous scholarship, the forthcoming volumes by R. Reno (Genesis) and E. Radner (Leviticus) are especially intriguing. Beyond the bounds of expressly Christian scholarship, the JPS Torah Commentary series warrants consideration.

As for top recommendations on evangelical commentaries, we start with Genesis. Two familiar choices continue to prove their worth: V. Hamilton (NICOT; Eerdmans, 1990/1995) and G. Wenham (WBC; Word, 1987/1994). Each may occasionally show a propensity toward excess (Hamilton with lexical studies and Wenham on structural analysis); yet for evangelicals, they remain unsurpassed considering the scope of critical scholarship and theological deliberation they represent. The enduring vitality of W. Brueggemann’s Genesis (Interpretation; John Knox, 1982) continues to amaze. It truly does bring Genesis’ “text and its claims closer to the faith and ministry of the church” (vii). C. Westermann’s three volume work in the Continental Commentary series (CC; Augsburg, 1984-1986) is both intimidating and invaluable. Its exhaustive study of critical issues—particularly with Gen 1-11—is grand indeed. Finally, among the classic commentaries on Genesis that ought to be enjoyed, von Rad’s theologically charged monograph in the Old Testament Library (OTL; Westminster, 1972) stands at the fore.

When considering resources on Exodus, B. Childs’ groundbreaking commentary (OTL, 1974) deserves a place in the library. His legacy of canonical approaches to biblical interpretation is evident in evangelical contributions such as Durham’s Exodus (WBC, 1987). Durham ably navigates critical issues within a suitable theological context. Childs’ influence is seen even in wider scholarship, such as the recent work by C. Meyers (New Cambridge Bible Commentary; Cambridge, 2005). If W. Propp’s monograph Exodus 1-18 (Anchor Bible; Doubleday, 1999) embodies some of the best critical scholarship available, T. Fretheim and D. Gowan rightly attend to the theological richness of Exodus. Fretheim’s fruitful contribution (Interpretation; Westminster John Knox, 1991)—infused as it is with creation theology—is especially welcome from the standpoint of pastoral ministry. Gowan (Theology in Exodus [Westminster, 1994]) works extensively to connect the theological claims of Exodus with other books in the Christian canon.

Concerning Leviticus, J. Milgrom (CC; Fortress, 2004) and G. Wenham (NICOT, 1979) clearly stand out from the pack. Milgrom, a renowned Jewish scholar, has distilled in one volume some of the most salient findings from his magnum opus on Leviticus in the AB series. Despite the growing number of years since its publication, Wenham’s commentary is still a solid choice. His interests in redaction and rhetoric are well-matched with assessments of how themes from Leviticus relate to Christian life today. J. Hartley’s commentary (WBC, 1992) is another great resource for preaching from texts in this oft-neglected book in the canon.

Although Numbers does not attract the extent of scholarly attention given to other books in the Pentateuch, the three volumes in Interpretation, NICOT, and WBC are all reliable and illuminating. D. Olson’s volume (Interpretation, 1996) is an exemplary model of how literary and theological study may be employed to yield spiritual nourishment for scholars and pastors. T. Ashley’s work (NICOT, 1993) embraces a full range of discussion on the text from an evangelical standpoint. However, one might wish to see greater interaction with biblical themes as they are carried into the NT. This aspect features more prominently in S. Sherwood’s superb narratival study, Leviticus, Numbers, Deuteronomy (Berit Olam; Liturgical, 2002). P. Budd (WBC, 1984) and even Wenham’s brief volume (Tyndale, 1981) are likewise useful.

As with Genesis, we are spoiled for choice with Deuteronomy. Highlights include the recent contributions by such eminent OT scholars as W. Brueggemann (Abingdon Old Testament Commentaries; Abingdon, 2001), J.G. McConville (Apollos; InterVarsity, 2002), and R. Nelson (OTL, 2002). The first two commentaries are especially refreshing in the ways in which they relate Deuteronomy’s message to contemporary culture. Despite McConville’s avowed interest in the “theological interpretation of the text of Deuteronomy, in the context of the biblical canon” (51), his textual analysis is exceedingly skillful and thorough. In some contrast, Nelson’s work reads more like a traditional commentary, giving close attention to historical, linguistic, and literary features (without completely ignoring theology). His work successfully updates the OTL series, supplanting von Rad’s earlier volume. P. Miller’s contribution to the Interpretation series (1990) is lucid and vibrant. Representatives of the standard evangelical series are not unworthy, though out of the mainstream of critical scholarship. For example, P. Craigie’s The Book of Deuteronomy (NICOT, 1976) is a bit dated, and Christensen’s curious hypothesis (WBC, 2001) that Deuteronomy should be understood as a poem has not enjoyed widespread acceptance.

Although R. Nelson’s commentary on Joshua (OTL, 1997) certainly fits the traditional designation of “historical-critical,” it is a significant resource—particularly as a complement to other studies. In the Berit Olam series, L.D. Hawk (Liturgical, 2000) offers an engaging literary approach to reading the book of Joshua in light of the Pentateuch. The Book of Joshua by M. Woudstra (NICOT, 1981) continues to prove its worth as a reliable commentary from an expressly evangelical perspective. Although V. Hamilton’s Handbook on the Historical Books (Baker, 2001) is not a thorough-going commentary, pastors and teachers will welcome it as a delightful entry point into the theological themes of these biblical texts.

For those who are navigating through the turbulent narratives comprising the book of Judges, able guides include D. Olson in the New Interpreter’s Bible ([NIB; ed. Leander E. Keck; Abingdon, 1998] 2:721-888) and J. McCann (Interpretation, 2002). Careful literary analyses are characteristic strengths of both well-rounded studies. A slightly different focus is brought by V. Matthews in Judges and Ruth (NCBC; 2004), as he aptly employs literary, cultural, and even archaeological analysis in his interpretative work.

Besides Matthews, other robust studies of the book of Ruth include those by F. Bush (Ruth and Esther; WBC, 1996) and R. Hubbard (NICOT, 1988), though theological interpretation is more pronounced in the latter than the former. A. LaCoque’s recent work (CC; 2004) rests upon a rather unique hypothesis about the text’s setting and purpose. Whether his thesis that Ruth is a “subversive” text is deemed plausible, LaCoque rewards the reader with stirring insights.

By Tom Holsinger-Friesen, Ph.D., and John Wesley Fellow.