Customer Reviews

Word Biblical Commentary Vol. 41, Galatians

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I have to commend Richard Longenecker on his thorough treatment of the book of Galatians for the Word Biblical Commentary series. With over 100 pages of introduction to the major schools of thought in the scholarly world (where exactly are the Galatian churches? What influence did Greek, Hebrew, etc., thought have on Paul's work, when was this written?), Longenecker makes clear where he stands on the major issues and why, but does so without being caustic. His work on the actual text is similarly thorough as he gives many cultural inisghts and effectively balances the "mirror technique" (from the introduction) with the idea that Paul is also laying out his own theology. I also appreciated Longenecker's treatment of variant readings as he cited which sources had variants and quickly explained his textual decisions

I do have two problems with this commentary, however. One is that Longenecker tends to be confusing as he tries to show how Paul's letter is similar to other genres of Greco-Roman letters. He uses Latin terms frequently, but only defines them in the introduction (among many other Latin words and theories that he rejects). Not only does this reader feel that Longenecker was trying to fit a round peg into a square hole as he treats Galatians in this way, but the frequent jargon does not aid in my understanding of the book. My second problem is more of a personal preference. Longenecker's book is an exceptionally slow read--giving a wealth of information, but not being very conversational in style. However, this is a personal preference of this reader and not an argument that Longenecker did a "poor job."

Quite the opposite is true. Longenecker has treated the book of Galatians quite fairly and thoroughly. The result is a scholarly, respectful, informative, fairly conservative. This book would benefit pastors, lay persons (especially those who have studied Greek), and other professionals looking to gain a fuller understanding of or appreciation for Galatians.

Richard Longenecker's volume on Galatians in the Word Biblical Commentary remains one of the strongest Evangelical treatments of this important epistle. Longenecker conforms to the WBC format, which results in a work more useful for scholars and preachers than laymen. Still, I have used the commentary in preparation for teaching Adult Sunday School as well as research. Longenecker is especially strong in presenting Galatians as an ethical as well as a theological work, and in this regard the commentary is an essential source for communicating the practical ethic of the early church to the contemporary one.

'The word 'revelation' may signify either content or means.' p 24

Richard Longenecker reviews the troubled past relating to the early church's reception and interpretation of Galatians in light of the desire to have a declarative, unified position on its subject matter and meaning. The meaning thus obtained will be in agreement with the rest of Scripture. The distinctive characteristic of the letter written to the churches in Galatia is its didactic function.

The collage created by variant schools of thought toward what is arguably the oldest NT canononical writing is still largely in evidence today. Such differences are perpetuated by the apparent ambiguity spanning a range of interpretive issues, such as the apostolic dissent between Paul and Peter at Antioch, the meaning of the Hagar and Sarah analogy, the identity of those proselytizing for circumcision, the paradox on the impotence of the Law (Tertullian first asserted that the use of the Law was pedagogical) and the efficacy of the gospel, and the paramount application for 'the Israel of God' (6:14). Taking due cognizance of the existence of prior materials, Longenecker seems to have exhausted the avenues of research into this exploration, and that only in order to procure a concrete historical foundation before approaching the commentary proper. The prospect of faithful gospel interpretation can hopefully now be firmly determined with the absence of historical faults. Longenecker admits the desire for continuity between Old and NT believers has plagued interpreters of Galatians for the better: 'Much of the argument of the church fathers was to the effect that Christianity as proclaimed among the gentiles is really in continuity with all that God did redemptively in the past'. p xivi Especially Paul's seemingly inexplicable legalistic position in having Titus circumcised when in Galatians he takes a strong stand against this very practice, sees Longenecker coming out in favor of Paul through the use of a literary device known as an 'artificial construction'.

'Freedom, of course, is a major theme of Galatians. Freedom for Paul results from both what Christ effects in our lives (instrumentality) and our being brought into personal union with Christ (locality).' pp. 51-52

The infamy that Paul was the second founder of Christianity is an unnecessary historical disjunction which Richard Longenecker disposes with by acknowledging the urgency of the concern for continuity between Jerusalem and the gentile churches. Whilst Paul stressed the matching content between his gospel and that of the apostles in Jerusalem, he emphatically denied any dependency on the Jerusalem pillars by a differentiating of the means of the unique revelation he received which sanctioned his call and his commission. Thus, he 'conferred not with flesh and blood'. And while he emphasized that he had consulted with the Jerusalem apostles on the dynamic equivalence of kerygmatic content 'lest he had run in vain', he bawled as not akin the problematic and fundamental difference in the 'another gospel' set forth by the legalistic Judaizers. 'And it was for this unity that he feared, even while having no doubts about the divine origin of his gentile mission or the truth of his own proclamation.' p 48 The tactile reference whereby the Jerusalem pillars indeed approved of their allegiance to the gentile mission of Paul 'has to do with the mutual fellowship and partnership existing between himself and the leaders of Jerusalem, which they overtly signaled by giving 'me and Barnabas the right hand of fellowship'...so introducing two differing missionary strategies amidst an acknowledged doctrinal unity.' p 58 The Judean church at large, however, forms the apostle's second line of defence in the narratio, for although they had never met Paul, when they heard of his postconversion activities, 'they praised God because of me'.

Longenecker attaches far-reaching implications to our worship of the triune God when alerting us that his thesis engenders that our own subsequent theological determinations or commitments are heavily influenced by the views we choose to stand by after having read Galatians. We are led to discover along with the apostle Paul the distressing situation in the Galatian churches and his emphatic reaction 'I am astonished' (1:6) registering his fear of their impending defection. Longenecker's cognitive exegetical approach immediately transcends all agendas and uniquely questions our own past commitments to 'the truth of the gospel' (replicated in 2:5 and 2:14). This probe as compellingly applied to us by Longenecker, Paul applied commandingly to the 'foolish' (replicated in 3:1 and 3:3) Galatians: 'Yet more than a reprimand, it expresses Paul's deep concern, exasperation, and perplexity. It is not a lack of intelligence on their part that grieves Paul, but a failure to exercise a modicum of spiritual discernment.' p 99 Reminiscent of the golden calf in the wilderness episode, the Galatians were in danger, as we might well be, of fashioning a god after their own image.

'Paul is convinced that if the Galatian Christians would only make the connection between his preaching and God's blessings in their lives, the Judaizers would have no opening and matters would be settled.' p 99 Through proper apostolic preaching Paul mounted an appeal to the wandering Galatians to return to the centrality of the cross: 'O foolish Galatians! Who has bewitched you that you should not obey the truth, before whose eyes Jesus Christ was portrayed publicly [among you] as crucified?'

'Yet He was not crucified in Galatia, but Jerusalem.' John Chrysostom

'He [Paul] adds, 'Christ hath been crucified among you' intimating that the actual sight of Christ's death could not have affected them more powerfully than his own preaching.' John Calvin, Institutes 1:11:7

Several excurses, e.g. 'Antioch', and additional insights in general, e.g. 'the poor' (Heb anawim), p 59, make this commentary highly appealing.

This is definitely that one to get for so many reasons. Depth, insight etc his knowledge of Jewish sources is particularly impressive, he wrote Biblical exegesis in the Apostolic Age. Not for the casual reader, serious bible geeks only :) More detailed than Fung, less high-brow than Betz and I find Bruce a mixed bag though his NIGTC on Galatians actually impressed me.
Not to heavy, not to light, just right. So get this one, what are you waiting for?

This is a very serious commentary. The volume is extremely thorough and introduces the book of Galatians for so long you would want to start skipping pages after a while. The work is very technical and very scholarly and not intended for an average reader. It is detailed and heavily theological, expecting the reader to be a specialist, a linguist, familiar with classics, theology proper, rhetoric and biblical criticism systems. I am not sure how it is useful for sermon prep, because it is so technical. Unless you like to read the technical data for a month prior before interacting with the living faith issues in Galatians and real problems among people that are usually not connected with academic arguments. I think for what it is the volume is well written for a scholarly commentary. It is good for reference to problematic passages for sure. Still it is most suitable for scholars and theologians in my opinion.

This is the best commentary ever produced on Galatians!

Longnecker is thorough without going overboard. All the technical discussion that a Greek-proficient reader would want is there but the commentary is not dry and can be enjoyed by the non-Greek student.

The formatting used for all the commentaries in the Word series is easy to follow and understand.

Surely there will be someone else writing about this book, so I'm going try to help you in another way.

When you start reading biblical commentaries you will need to be aware that the thoughts expressed by the author deal with facts and speculations that should of happened. You can NEVER rely on only one commentary to affirm something about the Bible. You need at least three good commentaries.

Try to read biblical commentaries from different confessions of faith (e.g., Calvinism vs. Arminianism; Pentecostal vs. non-Pentecostal; Catholic vs. Protestant; Egalitarian vs. Complementarian; Amillennialism vs. Premillennialism vs. Postmillennialism; etc). Look for their arguments: What do they agree or disagree on? Which of them is closest to the biblical text? It's not a sin to read commentaries written from other points of view. You will notice that what is fact or solid argument will be seen over and over on different commentaries, so you will start learning what is speculation and what is not.

As Haddon W. Robinson said in his book, Biblical Preaching, (second edition, page 22), "In approaching a passage, we must be willing to reexamine our doctrinal convictions and to reject the judgments of our most respected teachers."

Remember, a commentary is not the biblical text. Do not replace the authority of the Bible with a commentary. The same apply for Study Bibles. The study notes there are not written by "apostles and prophets," so never confuse the "gospel" with the teacher or preacher. Learn to separate it.

Commentaries are important because nobody can get a poem from one language and translate it with the same structure to another language. This simply does not exist. Words, phrases, and sentences are rooted in a specific time, culture and custom. About Bibles, the best way is to check different translations, but be cautious about a very loose translation.

For you to appreciate any biblical commentary you need to know what level of reading you are. I'm going call them beginner, intermediate and advanced. I recommend the following biblical commentaries that you can start from. All of them have both Old Testament and New Testament. (If you're thinking of buying the whole set, look for the CD edition; it's cheaper and you can take it with you where you go.)

Beginner - NIV Application Commentary (NIVAC) by Zondervan.
(or) The Bible Speaks Today Series (BST) by IVP (This is a growing series and not yet complete.)

Intermediate - New International Commentary on the New Testament (NICNT) and New International Commentary on the Old Testament (NICOT) by Eerdmans

Advanced - Word Biblical Commentary (WBC) by Thomas Nelson

These are basic commentaries on their own level, but there are a lot of commentaries today, so don't forget to look for more information. Maybe you can get information from one of these: (1) Commentary and Reference Survey: A Comprehensive Guide to Biblical and Theological Resources by John Glynn, (2) New Testament Commentary Survey by D. A. Carson, (3) Old Testament Commentary Survey by Tremper Longman.

There are good and expensive commentaries such as the Anchor Bible (AB); International Critical Commentary (ICC) or Hermeneia (HERM). [Do not forget of Calvin and Luther].

I don't know about catholic commentaries, but you can check reviews on "Sacra Pagina" and "Catholic Commentary on Sacred Scripture."

Other than those mentioned above (NIVAC; BST; NICNT; WBC; AB; ICC; HERM) you can also check: Expositor Bible Commentary (EBC); New American Commentary (NAC); Pillar New Testament Commentary (PNTC); New International Greek Testament Commentary (NIGTC); Baker Exegetical Commentary on the New Testament (BECNT); and others.

Another thing, it can be a very good commentary, but it does not mean that you will agree with everything in it. Remember, "new" does not mean it's updated, and "updated" does not mean it's better.

Purpose - You can read a book to get information, even if you are not interested in a deep study of the biblical text. In this case it's better to start reading something from your own confession of faith and always on your level of reading. If after some time you become interested in more, go check other commentaries, but please, do not skip "How To Read A Book" by Mortimer J. Adler and Charles Van Doren.

Responsibility - It is your responsibility study the biblical text before checking a commentary. Sometimes this is not an easy task so I'm giving you some other references that you can check at the end of this review. If I had read a review like this before, I would know how to prevent some mistakes.

Do not let you knowledge kill your faith! - "For we also have had the gospel preached to us, just as they did; but the message they heard was of no value to them, because those who heard did not combine it with faith." Hebrews 4:2 NIV - (Read also 1 Corinthians 1:21-24; 2:13-14; 3:18-23; Jude 1:3).

I can't leave without suggesting some other tools to help you: (1) How To Read A Book by Mortimer J. Adler and Charles Van Doren; (2) Hermeneutics: Principles and Processes of Biblical Interpretation by Henry Virkler and Karelynne Ayayo; (3) New Testament Exegesis: A Handbook for Students and Pastors by Gordon Fee; and (4) Old Testament Exegesis: A Handbook for Students and Pastors by Douglas Stuart. [Although book #3 and 4 deals with Biblical languages (Greek and Hebrew), you can learn a lot from them even if you do not know the languages]. (5) "Basics of Biblical Greek" Grammar by William D. Mounce [after you start reading it maybe you can add "Biblical Greek Survival Kit" and "Sing and Learn New Testament Greek" audio CD by Kenneth Berding]; (6) "English Grammar in Use" by Raymond Murphy (Third Edition with Cd-Rom). (7) Eusebius' Ecclesiastical History: Complete and Unabridged. - All of these will help you to understand HOW a good commentary must be written. Good Luck!

An excellent commentary on Galatians. Better than Dunn and much better than Fung.