Missions Methods and Principles
Southwestern Journal of Theology
Volume 57, No. 1 – Fall 2014
Managing Editor: Terry L. Wilder
By Herbert W. Bateman IV. Kregel Charts of the Bible. Grand Rapids: Kregel Academic, 2012. 266 pages. Paperback, $26.99.
Interpreting the book of Hebrews is often an enigmatic enterprise for even the most skilled interpreter. Nevertheless, unforeseen treasures within Hebrews await anyone who labors diligently to uncover them. Such arduous endeavors now have a companion tool that attempts to alleviate the burden and address the gamut of issues in Hebrews. Herbert W. Bateman IV, formerly professor of New Testament at Southwestern Baptist Theological Seminary, is current co–chair, along with Jon C. Laansma, of the Hebrews group of the Evangelical Theological Society. Bateman recently edited and contributed to a programmatic work entitled, Jesus the Messiah, along with Darrell L. Bock and Gordon H. Johnston, and thus is a duly qualified contributor to studies on Hebrews.
The present volume is part of the recent Kregel Charts of the Bible series, whose contents correspond to the concurrent companion tome devoted to the Pauline corpus.1 Bateman’s work encompasses four main sections: Part 1 focuses on introductory matters in Hebrews; Part 2 concentrates on the influences of the Old Testament and Second Temple Judaism within Hebrews; Part 3 centers on the theology of Hebrews; and Part 4 identifies the exegetical complexities of Hebrews. Among the introductory matters charted in Part 1, Bateman surveys the history of proposals, with evidence for and against each through the centuries, from the earliest proposal of Tertullian (Barnabas), to Augustine (Paul), to middle-ages scholar Thomas Aquinas (Luke), and finally to present–day contributor G. H. Guthrie (Apollos, 17-25). Bateman also addresses the ongoing foray as to the date of Hebrews whether pre or post-70 AD (41-45), the nature of the letter, whether understood as a sermonic or as a “mixed” Christian composition of exhortation (46-49) and the structure of the letter whether thematically, rhetorically, or text–linguistically arranged (53-58).
Part 2, “Old Testament and Second Temple Influences in Hebrews,” includes charts centering on citations and allusions of the Old Testament canon, the nature of the tabernacle in the original setting of Exodus and as recast in Hebrews, the cultic ritual system of Israel. In addition, Bateman draws on the primary sources to trace the priesthood of Judaism from the Aaronic to the Herodian era in order to show visually Jesus’ superiority as Divine Son and Regal High Priest from the order of Melchizedek (100–01). In Part 3, Bateman provides tabular portrayals of the theological themes in Hebrews, including comparisons between Jesus and the angelic hosts, and the emphasis on the concepts of covenant, inheritance, perfection, and rest (124-28, 130-32, and 135). Finally, Part 4 portrays interpretive issues such as the use of the Old Testament in the New, structural analysis, text–critical matters, and key words in Hebrews.
Bateman’s tome evokes several significant benefits. First, drawing on a vast amount of primary and secondary sources, he has managed to refine a considerable amount of data and visually encapsulate in one volume the heretofore-enigmatic issues of provenance, social history, structure, and theology relative to Hebrews. For the uninitiated layperson, Bateman offers a section-by-section guide near the end of his volume that helpfully explains the chart contents (239-53). Second, this volume contributes not only to those in the pew, but more importantly to the specialist in the academic setting since it would serve as an essential component of a course on Hebrews by enhancing instruction both within and outside the classroom. Third, the person predictably unaware of Second Temple history and literature particularly that of Qumran becomes cognizant of how such source material augments the Christological development in Hebrews. This aspect becomes especially apparent in the appearance of some Jewish exegetical practices employed by the author of Hebrews in his rich portrait of Jesus as divine Son, Messiah, and Priest-King.2 Finally, Bateman includes a helpful select bibliography at the end for further study.
Aside from its cumulative merit, the work contains a few minor defects. First, the organization seems slightly confusing since Bateman’s synopsis of the chart contents entitled, “Chart Comments,” follows the actual presentation. This synopsis of contents would seem better suited to precede and introduce the charts. Another negligible defect concerns the comparison between the Jewish ancestors in Hebrews 11 and the same referents in the extrabiblical sources 1 Maccabees 2:51-64 and Sirach 44-50 (Chart 82, 142). For example, among the Jewish ancestors listed in the chart, the Gentile woman Rahab appears (11:30). It is questionable whether the author of Hebrews intended Rahab as an example of proper Jewish ancestry. Her appearance more likely exemplifies the one people of God, namely, the faithful Christian and spiritual ancestral heritage beyond ethnic Jewish distinctions.3
These negligible defects pale in light of the signal nature of Bateman’s careful composition. All interested in the study of Hebrews––layperson, pastor, theological student, and scholar alike––should procure this book for both personal and formal academic use. Thus, Bateman has made a signal contribution that will serve well the church and the academy for years to come.
