Did the Apostle Peter write for Zondervan?

Did the Apostle Peter write for Zondervan?

I updated this review on 24 December 2020.

In his book, The Hermeneutics of the Biblical Writers, Abner Chou considers how the authors wrote.[1] “Do the apostles go beyond the original meaning (or ideas) of the Old Testament writers? Or, do they make a legitimate inference (significance) based upon what was originally established?”[2] He concludes, “The Old Testament writers themselves were exegetes and theologians who understood and correlated their texts with previous revelation.”[3]

To chart this path, Chou first considers the importance of authorial intent (Ch. 1). He then notes some necessary presuppositions, such as the distinctions between meaning and significance, and the principle of intertextuality that he alleges should force us to go beyond a mere “two text” approach when considering how authors use previous revelation.[4] (Ch. 2). He then explains why the prophets were exegetes and theologians (Ch. 3), discusses later author’s use of older revelation (Ch. 4), the New Testament use of the Old (Ch. 5-6), and concludes (Ch. 7-8).

Chou repeats the lament that post-enlightenment thinking has denigrated scripture. However, his own model is itself quite rationalistic at points. The Spirit’s work in the biblical author’s writings seems to be an afterthought; a pro forma appendix to Chou’s proposal. This is illustrated by how he handles Matthew’s “fulfillment” citation (Mt 2:15) of Hosea 11:1:[5]

  • Hosea must have known his text would be applied to a future situation in a new exodus.[6]
  • God’s “son” is Israel, and also the Davidic King,
  • who occasionally depicts his trials in exodus-like language with expectations of deliverance for himself and his house,
  • and Hosea much earlier in his book suggested a bold “new David” would lead the people back from the coming exile,
  • so, in Hosea 11, the author must be “linking” these motifs,[7]
  • thus “Matthew chose to use Hosea (as opposed to quoting Exodus 4:22) for this reason! The apostle wanted to talk about the Exodus the way Hosea did.”[8]

However, Matthew says none of this. Nor does Hosea. Rather, Matthew explains Joseph and Mary took Jesus to Egypt “in order to fulfill what was spoken by the Lord through the prophet,” (Mt 2:15).[9] Chou must thus nuance the meaning of “fulfill,” which he does by gingerly claiming it “perhaps” refers to the fruition of certain theological concepts.[10]

Matthew uses Hosea appropriately because he is an exegete, not a rote scribe, so “[a] sound application occurs when one draws a legitimate inference from the range of implications intended by the author.”[11] In fact, a New Testament author can use an Old Testament text in a way the original author would not understand, and yet still honor that author’s intent.[12] But, Chou avers, this is not sensus plenior—it is exegesis.

Indeed, Chou’s aim is to show “the prophets were exegetes and theologians.”[13] Thus, our hermeneutics textbooks largely model what the biblical authors did—historical context, genre, context, grammar, and word study. “Their hermeneutical method does not derail all that we have traditionally learned. Rather, their methodology substantiates it.”[14]

Perhaps unwittingly, Chou imputes his own context as a comfortable Western academic to the biblical authors. To him, they were great essayists and researchers—inspired exegetes doing word studies, genre analysis and historical research.[15] Does that really describe Amos, the lowly shepherd of Tekoa? Jeremiah as he wept over the Jerusalem ruins? Solomon as he composed Song of Songs? The author of Job? Does it encapsulate Hosea as he preached and wrote about his faithless wife? What about Ezekiel and his dead wife, the delight of his eyes (Ezek 24:15-27)? Were these men merely exegetes with BDAG and BDB open before them, and Logos’ FactBook glowing reassuringly on a nearby screen? Is Matthew the master intertextual exegete (2:15; cp. Hosea 11:1), or is God making the unexpected application for us?

It is the latter.

Chou’s late colleague, Robert Thomas, advocated an “inspired sensus plenior application” approach that is much simpler.[16] The biblical author, under inspiration of the Spirit, “does not eradicate the literal meaning of the Old Testament passage but simply applies the Old Testament wording to a new setting.”[17] In this way, Thomas better accounts for the incongruity of Matthew’s Hosea citation by not tacitly downplaying God’s activity in that citation by appeal to an implicit rationalism.  

Generically, Chou’s proposal is correct. The authors surely did understand previous revelation and build upon it. He errs by attempting to rescue notorious “problem passages” by tacitly downplaying the Spirit’s role and re-casting say, Peter, as an exegete par excellence instead of a good man moved by God to write what God wanted. His rejection of inspired sensus plenior application (a la Thomas) forces him to find intertextual links that seem occasionally desperate. His alleged solutions are rationalistic, I believe, in that Chou is unwilling to attribute their new application to the Spirit’s intent. Instead, Chou must always find an exegetical warrant because, to him, biblical authors are master exegetes who do word studies and genre and literary analysis. I wonder what Chou would have done with the Apostle Paul’s citation and application (Eph 4:8-10) of Psalm 68:18?

In short, Chou’s author looks suspiciously like a biblical theologian writing a tome on deadline for Zondervan.

Chou’s project is intriguing, but unacceptable at points. By claiming to “know” what Matthew intended with the Hosea citation[18] without any evidence from Matthew himself, Chou engages in the same extra-textual analysis as his “post-enlightenment” foes—the difference is his analysis is relentlessly positive. This is not always a credible way to handle “problem passages.”

Finally, I must note that in his discussion of so-called “trajectory hermeneutics,” Chou falsely suggests William Webb[19] accepts unrepentant, homosexual Christianity.[20] Ironically, this is an unfortunate error that detracts from Chou’s own standing to speak credibly about hermeneutics.  

Chou is to hermeneutics what the more passionate harmonizers[21] are to the inerrancy debate;[22] he evidences zeal for harmonization as the tool to explain away all difficulties. And sometimes Chou’s solutions are overwrought.

[1] “What was the author thinking? How did he reach his conclusion?” (Abner Chou, The Hermeneutics of the Biblical Writers: Learning to Interpret Scripture from the Prophets and Apostles [Grand Rapids: Kregel, 2018; Kindle ed.], p. 18).

[2] Ibid, p. 131.  

[3] Ibid, p. 21.  

[4] “… figuring out the author’s logic is far from subjective. Rather, it is textually expressed by the intertextuality in Scripture,” (Ibid, p. 36). “The author could have ‘two texts’ in mind (his own and the text he alludes to). However, he also could have many more texts in view as he wrote,” (Ibid, p. 38).

[5] “… did Hosea know his words would be applied to something future when they seem to refer to the past? Second, would Hosea ever think that his text pertains to the Messiah, since it originally talks about Israel?” (Ibid, p. 105).

[6] Ibid, pp. 105-107.  

[7] “The similar language between the passages indicates Hosea believes the new David of Hosea 3 is involved in the new Exodus of Hosea 11,” (Ibid, p. 109).

[8] Ibid.

[9] Matthew 2:15b: ἵνα πληρωθῇ τὸ ῥηθὲν ὑπὸ κυρίου διὰ τοῦ προφήτου.

[10] Chou, Hermeneutics, p. 132. “Put in terms of the prophetic to apostolic hermeneutic, perhaps the apostles were not always claiming a prophecy being fulfilled but the completion or full development of the work of their prophetic predecessors. The theology has been brought to its fullest maturation,” (Ibid, p. 133).

[11] Ibid, p. 142.  

[12] “… as I have commented before, comprehensive knowledge of a future ramification is not required for a text to be used per the original author’s intent,” (Ibid).

[13] Ibid, p. 199.  

[14] Ibid, p. 201.  

[15] See Chou’s discussion at pp. 201-209.  

[16] Robert Thomas, Evangelical Hermeneutics: The New Versus the Old (Grand Rapids: Kregel, 2002), pp. 241-269.  

[17] Ibid, p. 242.  

[18] “The apostle wanted to talk about the Exodus the way Hosea did,” (Ibid, p. 109).

[19] William J. Webb, Slaves, Women and Homosexuals: Exploring the Hermeneutics of Cultural Analysis (Downers Grove: IVP, 2001).

[20] Chou, Hermeneutics, p. 226, fn. 50.  

[21] See, for example, Harold Lindsell’s discussion of “the case of the molten sea” from 2 Chronicles 4:2 in The Battle for the Bible (Grand Rapids: Zondervan, 1976), 165-166.

[22] I am relying on categories from the discussion by Millard Erickson, Christian Theology, 3rd ed. (Grand Rapids: Baker, 2013), pp. 199f. 

Kill the lecture! A better way for preaching?

Kill the lecture! A better way for preaching?

Abraham Kuruvilla’s A Vision for Preaching is a wonderful, refreshing book. I am aware this is at odds with my lukewarm review of his contribution to Hermeneutics and Homiletics. In fact, Kuruvilla’s essay in that volume is a precis of this book. This book is much better.

Kuruvilla’s work is an exposition of one statement:[1]

Biblical preaching, by a leader of the church, in a gathering of Christians for worship, is the communication of the thrust of a pericope of Scripture discerned by theological exegesis, and of its application to that specific body of believers, that they may be conformed to the image of Christ, for the glory of God—all in the power of the Holy Spirit.

I will focus on two aspects; (1) the thrust of the passage,[2] and (2) how to apply scripture.

The sermon—bullet or buckshot?

Like many pastors, I read Haddon Robinson’s book Biblical Preaching at seminary. In that classic tone, Robinson explained his “big idea” approach to preaching:[3]

A major affirmation of our definition of expository preaching, therefore, maintains that ‘expository preaching is the communication of a biblical concept.’ That affirms the obvious. A sermon should be a bullet, not buckshot. Ideally each sermon is the explanation, interpretation, or application of a single dominant idea supported by other ideas, all drawn from one passage or several passages of Scripture.

Kuruvilla is against this approach. The sermon, he argues, is not an argument in service to a particular “point” in the text. That is the “old” homiletic,[4] where “the point” drives the structure of the sermon:[5]

Craddock’s wry observation (noted earlier) in this regard is worth repeating: ‘The minister boils off all the water and then preaches the stain in the bottom of the cup.’ Thereby, sermons turn out to be ‘didactic devices,’ more about arguments to persuade listeners to buy into these propositions, and less about texts and what they (or their authors) are doing. All this may even imply that once one has gotten the distillate of the text, that is, the reduction of the text into one or more propositions, one can abandon the text itself.

This, Kuruvilla, insists is not the way. Instead, the sermon is about what the author is doing with the passage. The preacher is a tour guide, a docent,[6] and his role is to point out what the biblical author is doing with the text—not to re-package it into a “point” or “big idea” to be argued to the congregation.[7] The text is not a plain glass window the preacher points through towards some “big idea” beyond. Rather, it is a stained-glass window the reader must look at.[8]  

So, Kuruvilla argues, the author is doing something with the text. There is a layer behind the onion of the simple words. For example, pretend my wife says, “the trash is full!” She is indeed telling me the trash is full, but she really wants to move me to action—she wants me to take the trash out![9] So, Kuruvilla’s point is there is no “big idea” or “big argument” or “series of points.” There is only the preacher as tour guide, showing what the author is doing, in his context.


This means, for Kuruvilla, application is always based on the theology of the passage.[10] “Specifically, the ‘theology’ in the “theological hermeneutic” proposed here is pericopal theology, not biblical or systematic theology.”[11] Each text has a message for God’s people. It might be more than one “big idea.” Whatever the passage communicates, whatever the author is doing with his message, that is the basis for application.[12]

Ironically, Kuruvilla manages his best explanation of his view (his “Big Idea,” perhaps!) in an academic article, not in this book:[13]

What is needed in the pulpit, then, is a creative exegesis of the text undertaken with a view to portraying for listeners what the author is doing—pericopal theology—enabling their experience of the text + theology.

The sermon is not a lecture; “my three points this morning are on the screen!” The sermon is where the pastor pulls back the curtain and show what he found behind it in his own study.[14] This is the great challenge—to structure sermons in an engaging, inductive way to let the congregation “see” the theology of the passage.

Kuruvilla’s book is a tour de force. It is a breath of fresh air from the redemptive-historical and other biblical theology approaches that seek to impose a framework for application into each text. Bryan Chapell recommends we use “gospel glasses” to see redemption in every text.[15] This is incorrect—some passages just are not about redemption, and to make them so will rip them out of context.

[1] Abraham Kuruvilla, A Vision for Preaching: Understanding the Heart of Pastoral Ministry (Grand Rapids: Baker, 2015), p. 7. 

[2] I will routinely use the phrase “passage,” whereas Kuruvilla prefers “pericope.” His definition is more expansive than normal. “Though the term is usually applied to portions of the Gospels, I use it in this work to indicate a slice of text in any genre that is utilized in Christian worship for preaching. In other words, a ‘pericope’ is simply a preaching text, regardless of genre or even size. It is through pericopes, read and exposited in congregations as the basic units of Scripture, that God’s people corporately encounter God’s word,” (Ibid, p. 116).

[3] Haddon Robinson, Biblical Preaching, 2nd ed. (Grand Rapids: Baker, 2001), p. 35. 

[4] “The modus operandi of the ‘old’ homiletic is to put the text through a grinder and then preach, in points, the pulverized propositional products that come out of the contraption,” (Kuruvilla, Vision, pp. 95-96).

[5] Ibid, p. 99. 

[6] “… we must reconceive the role of preachers. I propose the analogy of a curator or docent guiding visitors in an art museum through a series of paintings Each text is a picture, the preacher is the curator, and the sermon is a curating of the text-picture and its thrust for the congregants, gallery visitors. A sermon is thus more a demonstration of the thrust of the text than an argument validating a proposition. A creative exegesis of the text is undertaken in the pulpit with a view to portraying for listeners what the author is doing. The sermon unveils the author’s agenda. The distillation of the text into points and propositions is thereby obviated. Instead, as Long describes, the preacher is a “witness” of the text, to the text—equivalent to my analogy of the preacher being a curator of the text-picture,” (Ibid, pp. 103-104).

[7] “Thus, for the longest time, preaching has been conducted as a forensic argument that proves the putative proposition of the text for the congregation—an act of reasoning, a parceling of information, and an appeal to the cognitive faculties of listeners to bring them to a rational conviction about that proposition,” (Ibid, pp. 100-101). 

[8] Abraham Kuruvilla, “Time to Kill the Big Idea?” in JETS 61.4 (2018), 831.  

[9] This is actually Kuruvilla’s own hypothetical example from his conversation with Hershel York on York’s Pastor Well podcast. “Episode 36: Abraham Kuruvilla discusses hermeneutics and the gift of singleness,” (19 August 2019). Retrieved from https://equip.sbts.edu/podcast/episode-36-abraham-kuruvilla-discusses-hermeneutics-gift-singleness/.

[10] “What the pericope affirms in its theology forms the basis of the subsequent move to derive application,” (Kuruvilla, Vision, p. 121).  

[11] Ibid.

[12] Ibid, p. 122. 

[13] Kuruvilla, “Big Idea,” 842.  

[14] Ibid, 843.  

[15] “A preacher who asks the following basic questions takes no inappropriate liberties with a text: What does this text reflect of God’s nature that provides redemption? What does this text reflect of human nature that requires redemption?” (Bryan Chapell, “Redemptive-Historic View,” in Homiletics and Hermeneutics, ed. Scott Gibson and Matthew Kim [Grand Rapids: Baker, 2018], p. 16).

The pit of despair …

The pit of despair …

Homiletics and Hermeneutics, edited by Scott Gibson and Matthew Kim, is a great primer for weighing various homiletical approaches. The editors explain, “This book is about teasing out the theological presuppositions of approaches to preaching. That is, we want to explore the hermeneutic that lies behind one’s theology of preaching.”[1] The four views they present are:

  1. Redemptive-Historical (Bryan Chapell)
  2. Christiconic (Abraham Kuruvilla)
  3. Theocentric (Kenneth Langley)
  4. Law-Gospel (Paul Wilson)

This issue here is not about preaching methodology. It is about the presupposition behind the methodology. The authors disagree about the unifying theme behind scripture. Where is God going. What is He doing? What has He been doing?

  • Is the story of the bible about redemption and the Cross? Chapell explains, “Christ-centered preaching, rightly understood, does not seek to discover where Christ is mentioned in every biblical text but to disclose where every text stands in relation to Christ’s ministry.”[2]
  • What about God? Is all scripture about Him and His glory? Langley insists, “Theology proper is the preacher’s best lens for seeing and displaying the unity of the Bible. Other lenses, like covenant, law-gospel, or redemptive-historic, elucidate some texts but not all, or at least not all texts equally well.”[3]
  • Sanctification? Is that the great telos of God’s story? Then go with Kuruvilla. “Jesus Christ alone has comprehensively abided by the theology of every pericope of Scripture. Thus, each pericope of the Bible is actually portraying a characteristic of Christ (a facet of Christ’s image), showing us what it means to perfectly fulfill, as he did, the particular call of that pericope. The Bible as a whole, the collection of all its pericopes, then, portrays what a perfect human looks like, exemplified by Jesus Christ, God incarnate, the perfect Man: the plenary image of Christ.”[4]
  • What about law and Gospel? Wilson writes, “Every text already implies both law and gospel, even if every preacher has not been taught to recognize them.”[5]

The authors agree on much, and perhaps talk past each other.[6] This book’s value is in letting the pastor seehow a unifying theme may (or, may not) act as a straightjacket on the text. I propose a simple test:

  • If the interpretive grid will not let Song of Solomon 4 and Genesis 38 say what the text so plainly says, then it is invalid and ought to be discarded.

I will apply this test to Song of Solomon 4. To be blunt, the text shows us two people who are eager for their wedding night. Of course, there is something more going on here. Something for the congregation to learn. Which model handles this text responsibly?

  • Redemptive-historical. Chapell would use his “gospel glasses”[7] to see how Song 4 reflected the Gospel message. Presumably, he would do something akin to “righteousness of marital love” + “fall” + “Jesus’ love for the Church” = redemption.
  • Christiconic. Kuruvilla would seek the “world in front of the text”[8] to explain how this sexual marital bliss helps Christians become more Christlike.[9] His application would focus on God’s plan for marital love, and suggest concrete steps towards action.  
  • Law-Gospel. Wilson would look for both “trouble” and “grace,”[10] and if necessary engage in mirror reading to fill out his “four pages” scheme.[11] At the risk of sounding crass, I must insist that for the protagonists in Song 4, there is no “trouble” on the horizon. Quite the opposite, in fact.
  • Theocentric. Langley would take this marital bliss and tie it to God’s design for men and women in marriage, and close with doxology to a God who cares about His people.[12]

Kuruvilla’s model does the most justice to the text as it stands. To be sure, each author has interesting and helpful contributions. But, the Christ-iconic framework allows us to more consistently cast the hermeneutical straitjackets into the Goodwill donation bin and let the texts speak for themselves.[13] Langley warns us:[14]

Lay people learn hermeneutics from their pastors’ preaching. Whether we like it or not, they learn how to interpret Scripture from how we handle Scripture in the pulpit. So what do we teach listeners about hermeneutics when Jesus makes a surprise appearance in a sermon from Proverbs? When it turns out Song of Solomon is not really about God’s gift of married sex but about Christ’s love for his church? When redemption trumps creation as the theological underpinning of every sermon? When texts are not handled with integrity because every Sunday the preacher follows the counsel to “make a beeline to the cross.”

He continues:[15]

People have a right to expect that a sermon will say what the Bible says. But if we import Christology (or law-gospel, or kingdom, or any other theme) into texts, do we not unintentionally communicate that texts are pretexts for talking about something else?

Amen to this.

[1] Scott Gibson and Matthew Kim (eds.), Homiletics and Hermeneutics: Four Views on Preaching Today (Grand Rapids: Baker, 2018; Kindle ed.), xi-xii.

[2] Ibid, p. 7. 

[3] Ibid, p. 89. 

[4] Ibid, p. 59. 

[5] Ibid, p. 129. 

[6] For example, Kuruvilla scolds Langley in his response: “Sermon after sermon, week after week, one is left strumming, striking, and scraping the same few strings and chords of theological themes found in Scripture. Instead, I suggest that preachers expound the concrete specificities of the pericope in question and the particulars of life change it calls for,” (Ibid, p. 111). If every one of Langley’s sermons is indeed about God, then Kuruvilla is correct. I do not know if that is the case!

[7] “When a text neither plainly predicts, prepares for, nor results from the Redeemer’s work, then an expositor should simply explain how the text reflects key facets of the redemptive message … A preacher who asks the following basic questions takes no inappropriate liberties with a text: What does this text reflect of God’s nature that provides redemption? What does this text reflect of human nature that requires redemption?” (Ibid, p. 16).

[8] “… the interpretation of Scripture cannot cease with the elucidation of its linguistic, grammatical, and syntactical elements: what the author is saying (semantics). It must proceed further to discern the world in front of the text: what the author is doing (pragmatics). And this projected world forms the intermediary between text and application, enabling one to respond validly to the text,” (Ibid, p. 54).

[9] “… each pericope of the Bible is actually portraying a characteristic of Christ,” (Ibid, p. 59).

[10] “Sometimes I opt for alternate terms like ‘trouble’ and ‘grace,’ although the law is not appropriately reduced simply to trouble. Still, trouble and grace can provide a simpler route to the preaching of the good news,” (Ibid, p. 121).

[11] “This mirroring function of law and gospel is a principle of inversion,” (Ibid, p. 131).

[12] “Preachers may take up a variety of texts and topics, but they should take them up (and their hearers with them) all the way into the presence of God, so that listeners are instructed by the Word of God, convinced of the value of God, captivated by the holiness, grace, kingship, wisdom, and beauty of God. Preaching is all about and all for God,” (Ibid, pp. 81-82).

[13] Langley observed, “We may appreciate, for example, the kingdom lens, but find that it works better in the Synoptic Gospels than in large swaths of Scripture where the kingdom theme is not prominent. Or we may appreciate a traditional Lutheran lens, but discover that law and gospel are not present in every text,” (Ibid, p. 89).

[14] Ibid, pp. 96-97. 

[15] Ibid, p. 97.