I is for Iniquity

It is fair to say that iniquity is not a popular word in modern English. It sounds very old fashioned and is probably used almost exclusively in a religious context to refer to another unpopular concept: sin. In Psalm 51 both of these words can parallel each other, as they do elsewhere in the Hebrew Bible. They can be joined by a third word, transgression. This word also parallels the other two. We can see this is the two opening verses of Psalm 51 which comprise three parallel statements:

Have mercy on me, O God,
according to your steadfast love;
according to your abundant mercy
blot out my transgressions.
Wash me thoroughly from my iniquity,
and cleanse me from my sin.
Psalm 51:1–2, NRSV

Despite this apparent equivalence of all three words, they each have a different meaning in the original Hebrew. In his magisterial commentary on the Psalms, John Goldingay helpfully uses three different, and less religious words to help capture the original Hebrew [Goldingay, 2007, p.126]:

Transgressions → rebellions
Iniquity → waywardness
Sin → failure

Goldingay explains that behind rebellions lies a Hebrew word which means turning against authority. Similarly, the word translated failure refers to missing a target. This is not accidental failure, there is a sense of responsibility and choice here.

Finally, to iniquity. This old-fashioned word represents a Hebrew word meaning waywardness, or a deliberate deviation from the right path. Whether we are people of faith, or not, I think we all know there are times when we make a decision that sets us on a different path. We also know that sometimes our judgement is poor, we know that we are choosing a wrong path. The problem is that all too often one bad turn leads to another. The psalmist knows that we sometimes need a God-given bath—a factory reset to overwrite our iniquity. By asking God we can be cleansed, washed, and our wrong path blotted out of our copy book. In our next post we hear from someone who was convinced that we all needed to respond to this message.



John Goldingay, The Psalms Volume 2: Psalms 42–89, Baker Commentary on the Old Testament Wisdom and Psalms, Baker Academic, 2007.

The Cambridge Companion to The Hebrew Bible/Old Testament: A Review, Part 3

This is the third and final part of my review of the Cambridge Companion to the Hebrew Bible/Old Testament. The fifth and final part of the book which looks at the reception and use of the HB/OT is the most uneven part of this volume. The first three chapters sit together well, although all three authors are tightly constrained in their respective efforts to capture the significance of the HB/OT to a major world religion. The next two essays, which focus on two aspects of cultural reception, are even more limited by the required chapter length. Despite this, all five of these contributions are engaging and highly informative. It is, in my view, Goldingay’s closing chapter which is the real gem in this section—this essay is excellent in its own right as well as providing an appropriate conclusion to the volume.

Each of the final six chapters is reviewed below. By way of conclusion some final comments are made about the book as a whole.


Part V: Reception and use

Chapter 18: The Hebrew Bible in Judaism (Frederick E. Greenspahn, Florida Atlantic University)

The centrality of the Hebrew Bible to Jewish liturgy and the key annual Jewish festivals is outlined. The centrality of the HB in everyday life is also helpfully unpacked. Greenspahn goes on to argue that despite this centrality many Jewish practices are not derived from the Bible. Because much Jewish practice originated with rabbinic traditions that took shape centuries after the writing of the HB texts, the ‘relationship between Judaism and the Bible is therefore more complicated than we usually acknowledge’ [p.377]. Interestingly Goldingay explores a similar point in the final chapter. The rabbis explained the origin of much of their praxis with reference to an ‘Oral Torah’ which existed in parallel with the Pentateuch (the written Torah). This ‘Oral Torah’ is identified as the source of some of the Talmud (comprising the Mishna and discussions of the Mishna). Greenspahn explores the changing understanding of the nature of the authority of the HB and traditions surrounding the origin and nature of the Torah. The chapter concludes with the recognition that in recent decades many Jewish scholars have joined the academic field of biblical studies. This development is central to the core aim of collaboration stated at the outset of this volume.


Chapter 19: The Old Testament in Christianity (R. W. L. Moberly, Durham University)

Moberly opens by recognising the impossibility of the task to resolve the precise role of the OT within Christianity. This difficulty is, according to Moberly, all the more reason to wrestle with the complex issues which converge on interpreting the very nature of these texts, as well as their relationship to the New Testament. Much of the complexity arises because of the need to account for the difference that Jesus’ death and resurrection makes to appropriating the OT. Over two millennia, Christian interpreters have had very different approaches. Harnack, for example, wanted the OT to be given the same status as the Apocrypha. This has never been a major view—most churches and theologians have favoured a more nuanced relationship which preserves the OT’s canonical status. It is noted that some more programmatic solutions, such as Bultmann’s, produce a very ‘thin’ Christianity.

Moberly helpfully points out that the consequences of re-reading the OT were a central development of Christianity from the outset. This is helpfully illustrated in the very distinct way that Matthew reports Jesus words about the OT compared with his own ideas regarding the Hebrew Scriptures. In a similar way, early Christians appropriated the Shema as a central text as it is in Judaism but made it their own by focusing on its theological claim (Deut. 6:4‒5) rather than the praxis which it promotes (Deut. 6:6‒9). Moberly concludes with a sensitive and constructive reflection on Jesus-centred hermeneutics.


Chapter 20: The Hebrew Bible in Islam (Walid A. Saleh, University of Toronto)

Saleh’s point of departure is the earliest Islamic creed preserved in the Qur’an which asks Muslims to uphold the Scripture of Judaism. What this upholding might mean in detail proves to be a complex story. An initial complication is just how much of the Hebrew Bible might be in mind—the Torah and beyond? Only the Torah? Part of the Torah? There is also something of a duality in that the Qur’an also claims that the Jews have tampered with their Scripture. The Qur’an is frequently delimited with reference to the Torah (and the gospels)—Jews have the Torah, Christians have the Gospel and in the Qur’an Arabs have their Scripture [p.410]. The whole picture is, however, more complex given the Qur’an’s doubt about veracity of the HB—an example is the claim that the HB foretold Mohammad but these references have been tampered with.

In the medieval period, four positions emerged as to the nature and extent of this tampering with the Torah. One extreme is that the whole Torah is falsified and it has nothing of its divine character left. The opposite view is that it is only the hermeneutical lens through which the Torah is interpreted which is the problem. Despite this debate, the HB became very much part of the Islamic tradition as the Qur’an contains stories of key figures such as Adam, Noah, Abraham and Moses. Islam has traditionally looked to the HB’s accounts, for example the ‘Israelite material’ filled in background matters with reference to the Torah. Saleh refers to the work of al-Biqa’i c.1457 CE who demonstrated critical textual skills ahead of his time in using the Hebrew original to inform criticism of three Arabic versions. This is an example of a highly positive approach to the HB in which the Muslim scholar can use it, albeit under the authority of the Qur’an. More recent scholarship has sometimes taken Christian higher criticism and used it to cast doubt on the integrity of the HB.


Chapter 21: The Hebrew Bible in art and literature (David Lyle Jeffrey, Baylor University)

The point of departure for this essay is the tension between the prohibition concerning ‘graven’ images (Exodus 20:4) and the positive recognition of various artistic endeavours as God-inspired (Exodus 31:1‒5). The implications have been felt in the cultures influenced by Jewish and Christian thought. Although nothing survives of the earliest synagogues, from the fourth century ornate mosaic floors are known and from later still manuscripts survive which are highly ornate. These testify to the importance of aesthetics in Jewish worship, although the detail is informed by a mixing of both the HB and other cultures. The extent of medieval Christian art is so large that if defies succinct summary but numerous scenes from the HB are used extensively, often in a distinctively Christian manner. For example, Abraham’s three visitors frequently echo the doctrine of the Trinity.

The HB has had a major influence on poetry from the medieval period onwards. In the medieval period many poems retold classic biblical narratives. Later poetry, such as that of Milton, went further in developing not just the biblical stories but supplying new narrative to more fully develop a theology. The HB was very prominent in Renaissance painting onwards. Over the centuries the artist’s use of the subject matter of the HB has shifted. For example, paintings of Bathsheba bathing can make any number of theological or moral points and can result in pieces of work which are beautiful (Rembrandt’s 1654 Bathsheba) or plainly erotic (Rubens 1635 Bathsheba at the Fountain). The chapter rounds off with an appropriate celebration of the work of Marc Chagall.


Chapter 22: The Old Testament in public: the Ten Commandments. Evolution, and Sabbath closing laws (Nancy J. Duff, Princeton Theological Seminary)

This chapter is especially focused on the USA. Whilst some of the issues surrounding the use of the OT in public are generic to other countries, much of the argument is concerned with the specific role of the US constitution in this regard. This essay has a limited appeal to those whose primary concern lies outside the US.

The essay opens with a concern about how well known the detailed content of either the OT or the US constitution is among the general populace. The First Amendment of the Constitution is outlined as key to understanding the three issues examined in this chapter. In particular the prohibition against the enactment of any law that seeks to establish a particular religion (The Establishment Clause) and the right for any citizen to exercise any religion freely (The Free Exercise Clause). The posting of the Ten Commandments in public is considered first. Duff urges caution about the value of the public display of the Ten Commandments in isolation from the prologue (Exodus 20:2) that makes their origin clear. The 1925 Scopes trial is used illustrate the way in which evolution has been handled in public debate in the US. The danger of seeing God primarily as an explanation for the scientifically inexplicable—the so-called god of the gaps—is lamented. There is a very real risk that this approach relegates God to the margins of life rather than showing his centrality to life. In the final section, Duff argues that Sabbath regulation risks undermining the spirit of freedom and joy which should accompany Sabbath. In fact strict Sabbath regulation makes people US citizens first and foremost and Christians second. Duff suggests that there should be greater emphasis on the issues of social justice; that all have a right to rest, and worship, if and when they wish.


Chapter 23: The Theology of the Hebrew Bible/Old Testament (John Goldingay, Fuller Theological Seminary)

This final chapter provides an appropriate conclusion to this volume. Goldingay’s effortless narrative introduces the theology of the HB/OT via key theologians of the past century but cuts to the chase about the challenge of handling the HB/OT with the care it deserves. Walter Eichrodt’s work is eloquently captured in terms of its promise but also its pitfalls. In this way a key element is established for the rest of the chapter—unlike Eichrodt we will look to view the big picture that emerges from the OT rather than any singular system which underlies it. Goldingay steps from Eichrodt to introduce YHWH, Israel and the World as a triptych within the OT narrative. Von Rad is introduced as the theologian who both emphasised the diversity of Israel’s faith and highlighted the gap between the OT and history. Goldingay then introduces two theologians who have handled von Rad’s legacy in distinctly different ways. Childs’ canonical approach is outlined—Childs not only wants to focus on the final form of the biblical books but wants their present religious value to be central to the hermeneutical endeavour. Brueggemann sees things differently, wanting to avoid any tendency of Christian assimilation of the OT. He does this by developing a thoroughgoing literary and rhetorical approach which pays special attention to the sociological implications of the HB/OT texts.

At one level Goldingay suggests that both Christian and Jewish interpreters have shared something in their respective use of the HB/OT—Christians see it through the lens of the New Testament and Jews see it through the Mishnah and Talmud. On the smaller scale of the individual too, even the most faithful interpreters have much to learn from others. How else can we hope to perceive our own all too prevalent myopia?


Final Comments on the Whole Volume

The twenty-three contributions in this volume come together well to provide a thoroughgoing introduction to the Hebrew Bible/Old Testament. I would have liked to have seen a broader and more balanced range of contributors in terms of both gender and cultural background—and like all books of this type it has the typical expected unevenness. This said all of the contributions broadly do what is expected from their respective titles and their place in the volume. As with all multivolume works some chapters stand out, but this can be in part due to the taste and interests of the reader. I have singled out what I judge to be the highlights.

Anyone using this volume as an ongoing reference will be pleased to known that the Index is highly comprehensive, running to some 43 pages. For many the faith stances of its authors will also make it attractive—virtually all of the contributors seem sympathetic to the ongoing religious role of the HB/OT rather than seeing it as only a cultural artefact. The quality and scope of this volume at what is a reasonable price make this hard to beat.

You might also be interested in my earlier review of John Barton’s (ed.) The Hebrew Bible: A Critical Companion. This edited volume which in many ways covers very similar ground has a broader range of contributors than he Cambridge Companion.


Exploring the Role of a Canon-Within-the-Canon in Biblical Interpretation, part 1

“. . . [H]e that breaks a thing to find out what it is has left the path of wisdom” exclaims Gandalf in Tolkien’s The Lord of the Rings, in what is arguably the author hinting at his antipathy towards the Enlightenment and consequent technological progress.[1] This saying has a peculiar resonance with the dangers inherent in some Modern approaches to the Bible discussed in this evaluation of the notion of a canon-within-the-canon. The direction of argument, in evaluating the necessity and usefulness of this notion, has been chosen to highlight the diversity of issues that this topic impinges on. Throughout, it will be seen that the notion has a particular bearing on the question of presuppositions in interpretive practice. Towards the end of these posts it will be argued that whilst the notion under discussion is useful in raising all sorts of questions it is not a helpful term in itself. Instead, these posts will argue for the need for clarity regarding the nature, use and value of presuppositions in biblical interpretation.

A Plurality of Meaning
In this section much of the argument is dependent on Goldingay’s distinction between a canon-within-the-canon’s (i) form and identity and (ii) nature and function.[2] Goldingay points out that the notion of kanon im kanon goes back to at least 1863.[3] He considers the idea of what he terms an inner canon[4] and lists some ten examples which are illustrative, rather than exhaustive, of the form and identity of the notion.[5]

It is worth noting that both the term inner canon and a canon-within-the-canon are used in ways that potentially obscure the different inner canons’ relationship with the Bible. Some inner canons, like specific books of the Bible, are usefully described as a canon-within-the-canon. Some inner canons are perhaps more usefully termed a canon-before-the-canon in the sense that something is assumed with a critical method as chronologically prior to the canonical material. An example of this is the search for the ipsissima vox of Jesus.[6] Some theological principles, such as justification, might be argued to be a canon-over-the-canon. It has been claimed that the work of Christ means that Jesus Christ is himself a canon–through-the-canon.[7]

For the moment our point is not to defend the usefulness of these variations on the notion, but rather to note the need for clarity in distinguishing carefully the variety of possible meaning. For reasons of brevity and presentation in much of the rest of these posts the term inner canon will be used.

In addition to variation in the form and identity of the inner canon, Goldingay identifies five different senses of the nature and function of an inner canon. In order of decreasing normative authority these are:[8]

  1. The real locus of truth (norm of absolute truth).
  2. The locus of deepest insight (norm of relative value).
  3. Those aspects of the canon that are still directly binding.
  4. Of organisational value for ordering theology.
  5. A part of the canon that has special importance and value to a specific community at a specific time.

Although some overlap exists between these five senses they help to illuminate the diverse ways with which the notion of an inner canon is used by different scholars.[9] They also point to the important dynamic of there being a significant variation in the strength of the normative role of the inner canon.

Three specific topics have been chosen to illustrate the possible variety of (i) the form and identity and (ii) the nature and function, of an inner canon. These three topics will be considered in the next two posts.

[1] Tolkien, J. R. R., The Fellowship of the Ring, London: George Allen & Unwin, 1954, p.272.
[2] Goldingay’s Old Testament and Models for Interpretation are the only English works known to the author that discuss at any length this helpful distinction.
[3] Goldingay, Old Testament, p.122.
[4] He uses the term inner canon as synonymous with the concept of a-canon-within-the-canon.
[5] Goldingay, Models for Interpretation, p.105. See also Goldingay, Old Testament, pp.122-125.
[6] See, for example, Jeremias, Theology, pp.29-37.
[7] Dunn, Canon, p.572.
[8] Goldingay, Old Testament, pp.125-127.
[9] Frequently the term is used with a bewildering variety of meanings with apparently little recognition that others use the term in quite different ways.