Anabaptistica
Southwestern Journal of Theology
Volume 56, No. 2 – Spring 2014
Managing Editor: Terry L. Wilder
By Mark S. Gignilliat. Grand Rapids: Zondervan, 2012. 186 pages. Paperback. $16.99.
Many graduate and postgraduate students in biblical studies may empathize with Mark Gignilliat’s experience leading to the writing of his most recent work, A Brief History of Old Testament Criticism. The impetus for the book comes from Gignilliat’s entrance into postgraduate work in biblical studies, when he had a strong handle on exegetical issues but a loose grip of the history of interpretation within the discipline (11). It was the latter that tightened during Gignilliat’s doctoral studies with Christopher Seitz and gave birth to his desire to help students better grasp the vast history of interpretation within Old Testament studies.
Gignilliat clearly states the intended audience for his book—students (12). He keeps this audience in mind as he limits both the length of the book and technical details that may distract. The book displays a unique format that focuses on a few specific scholars within the modern era of interpretation. Gignilliat hopes to connect the dots for students in the ever-expanding history of interpretation. This focus in such a broad and complex field, typically introduced by concepts rather than personalities, is perhaps open to criticism. He attempts to ward off this criticism by acknowledging potential deficiencies and providing reasons for his structure of the book. In short, Gignilliat filters out a lot of information, albeit important information, because he wants the book to be accessible. He believes that the representative scholars portray larger themes of critical methods and approaches to the Old Testament (13). According to him, people are more interesting than concepts (12).
Each chapter gives a personal history of the scholar while locating him in the cultural milieu of his day. Once the setting has been given, Gignilliat discusses the significant works and the subsequent impact within scholarship and in the life of the church. He moves chronologically through each chapter. Beginning with Benedict Spinoza, he traces scholarship through the lives of W. M. L. de Wette, Julius Wellhausen, Herman Gunkel, Gerhard von Rad, William Foxwell Alright, and concludes with Brevard Childs. Each chapter concludes with a concise bibliography.
A valuable part of his work is Gignilliat’s postscript, which takes the place of a conclusion proper. In it, Gignilliat addresses the tension of faith and critical studies of the Bible, giving a sobering description of scholarship as an academician who has faith. While this tension is not resolved, Gignilliat raises some unique questions about the current state of scholarship and its future.
Gignilliat achieves his goal of giving students a framework to understand critical methodologies employed when studying the Old Testament. He acknowledges the shortcomings of focusing on personalities and thus anticipating criticism of his approach (13). In fact, the method of studying key figures may succeed in ways that comprehensive, descriptive, conceptually driven histories cannot. If students who are early in their development of understanding of biblical studies read A Brief History of Old Testament Criticism, then they will be introduced to key figures in the field of Old Testament studies and have access to concise bibliography for further study. Gignilliat’s hermeneutical method is discernable as he writes each chapter, particularly the chapters on Benedict Spinoza and Brevard Childs. However, he acknowledges his position, which is perceptible even by the key figures about whom he writes (14). While some may disagree with his hermeneutic, Gignilliat’s theology does not invalidate his discussion of the history of interpretation.
While many significant scholars are not mentioned in this work, it is the complete absence of approaches concurrent with and subsequent to Brevard Childs that is problematic. Gignilliat acknowledges this deficiency (169). Considering his intended audience, however, such a privation may prove detrimental because students must understand postmodern and postcolonial approaches in order to grasp the methods in current monographs and articles in Old Testament studies. Gignilliat certainly provides a great foundation for understanding scholarship, but any student who wants to be brought up to speed on current scholarship while dealing with the necessary swath of field will be left wanting.
Despite its shortcomings, A Brief History of Old Testament Criticism accomplishes the goal of providing an accessible entrance into the history of Old Testament scholarship. It will greatly benefit college and seminary classrooms as a reading supplement for introductory survey courses. Curious students or those who are deficient in the history of interpretation will profit from this book, as well. In such a concise work, Gignilliat should be commended for covering much scholarly ground that enriches and equips his reader.
