GIVING THE SENSE: UNDERSTANDING AND USING THE OLD TESTAMENT HISTORICAL TEXTS

Written by David M. Howard Jr and Michael A. Grisanti (eds) Reviewed By Robin Plant

For thirty years, Eugene Merrill has taught Old Testament at Dallas Theological Seminary. This volume is intended both as a Festschrift in his honour and as a college textbook, exemplifying ‘the current state of evangelical scholarship on matters of the history and the historical texts of the Old Testament’ (13). ‘Historical texts’ is defined broadly enough to include not only the Pentateuch and former Prophets but also Esther and Haggai.

Part 1 focuses on methodology. David M. Howard compares the methods of general historians with those of the biblical writers, noting that neither editorial selectivity nor historical distance from the events described precludes writing reliable history. Robert B. Chisholm helpfully describes some of the techniques of the biblical narrators (such as ironically adopting the perspective of a particular character), while Merrill and C. Hassel Bullock discuss the role of archaeology in OT study and the ‘interface’ of history and theology.

Parts 2 and 3 explore historical issues. Richard E. Averbeck ascribes the varied perspectives of the patriarchal narratives, not to J and P, but to a distinction between what was handed down to Moses and what he himself wrote, a thesis that would need to be fleshed out in detail to be compelling. Advocating a 15th century bc exodus and conquest, Carl G. Rasmussen, William H. Shea and Bryant G. Wood highlight the need to observe what the biblical text says before relating it to the archaeological data; the presence of around 1250 burn levels in Palestine are irrelevant, since only Jericho, Hazor and Ai (= Kh. el-Maqatir) were actually burnt by Joshua. Wood, unfortunately, ignores the principle by attributing the evidence for a 13th century bc destruction of Hazor to Deborah and Barak, even though Judges 4 reports no such thing!

Part 4 examines literary and theological matters. Robert D. Bergen applies ‘Quote Prominence Analysis’ to 1 Samuel 1–1 Kings 11. On the basis of social rank, and the number and length of quotations, he identifies Yhwh, the prophets Samuel, Ahijah and Nathan, and the kings David and Solomon as the key speakers, before reviewing the theology in their longest quotations. It is a stimulating approach, though one that should be used alongside other interpretative strategies; a few words might undermine a weighty speech. Other essays investigate the structure and theology of Numbers 33, and irony and humour in Esther.

The final section comprises three essays on preaching from OT historical texts, the highlight being the one by Daniel 1. Block. Stressing the need for authoritative (rather than ‘effective’) preaching, Block guides us through the necessary exegetical spadework. Arguably his ‘grammatical-syntactical model’ for analysing the text is a bit formulaic, an impression heightened in the companion essay by Walter C. Kaiser.

Clearly, the authors represent a staunchly conservative position; other evangelicals may feel less constrained on some points. The idea that (some) OT narratives may be ‘historical fiction’ is not explored; even Jonah is read as sober history (288). More serious is the frequently shrill tone. The minimalists ‘flounder methodologically in their use and interpretation of biblical and extra-biblical evidence’ (Howard, 51); they are ‘iconoclastic extremists … few of whom have solid archaeological experience and credentials’ (Merrill, 85). It is hardly a showcase for evangelical scholarship and certainly a poor model for students. Disconcertingly, Austel seems to equate ‘deconstructionist’ with ‘minimalist’ and ‘revisionist’ (160).

Overall, I found this a disappointing book. The argumentation often seemed flawed and left me with a strong sense of déją vu. Baker and Arnold’s Face of Old Testament Studies would provide better orientation to at least some of the issues raised here.


Robin Plant

The Areopagus Centre, Timisoara, Romania