Aída Besançon Spencer’s The Exegetical Process offers a comprehensive, step-by-step guide to New Testament exegesis designed primarily for seminary students and undergraduate biblical studies programs. The work systematically addresses each stage of the exegetical task—from initial text selection and translation through historical-cultural analysis, grammatical-syntactical investigation, literary context, theological synthesis, and contemporary application. What distinguishes Spencer’s handbook from others in the field is its granular level of procedural detail, complete with assessment rubrics for each exegetical component, and an extensive collection of reference charts, tables, and resource lists designed to support students through every phase of research and writing.

The Exegetical Process enters a well-established field of exegetical handbooks, positioning itself alongside Gordon Fee’s now-classic New Testament Exegesis and other methodological guides that have served generations of students. Spencer, an experienced New Testament scholar and professor emerita at Gordon-Conwell Theological Seminary, brings considerable pedagogical expertise to this task. The result is a highly structured, mechanically precise guide that will prove valuable for certain learning contexts while simultaneously raising questions about its broader applicability.

The volume’s most distinctive contribution lies precisely where Spencer intends it: in its relentlessly systematic, step-by-step approach. Unlike many exegetical handbooks that describe the interpretive process in more general terms, Spencer provides exhaustive detail at each stage, breaking down complex exegetical tasks into discrete, manageable components. For instructors seeking to demystify biblical exegesis for beginning students—particularly those lacking strong backgrounds in hermeneutics or biblical languages—this granular approach offers genuine advantages.

Most notably, Spencer includes detailed grading rubrics for each component of the exegetical process. This feature distinguishes The Exegetical Process from its competitors and addresses a genuine pedagogical need. Seminary and Bible college instructors often struggle to communicate assessment expectations clearly, and students frequently complain about the opacity of grading criteria for exegesis papers. Spencer’s rubrics provide concrete standards, specifying what constitutes exemplary, adequate, or deficient work at each stage. This transparency serves both fairness and learning outcomes, helping students understand not merely what to do but how well they should do it.

Additionally, Spencer enriches the volume with numerous reference charts, graphs, and tables that function as practical tools throughout the exegetical process. These include terminological glossaries, taxonomies of grammatical and syntactical categories, lists of ancient sources (including extrabiblical Jewish and Greco-Roman literature), curated bibliographies of contemporary scholarly resources organized by exegetical topic, and visual aids for discourse analysis and semantic mapping. These reference materials transform the handbook from mere procedural guide into a portable research companion. For students unfamiliar with the landscape of New Testament scholarship or uncertain about which lexicons, commentaries, or databases to consult, these lists provide invaluable orientation. The charts on rhetorical devices, figures of speech, and argumentative structures offer quick-reference tools that students can apply directly to their textual analysis. This apparatus represents a significant practical contribution that extends the book’s utility beyond its methodological instruction.

However, the volume’s strengths paradoxically generate its most significant limitations. Spencer’s approach is markedly idiosyncratic, reflecting her particular pedagogical preferences and methodological commitments in ways that may not translate well across different institutional contexts or learning environments. While the exegetical terrain she covers substantially overlaps with Fee’s New Testament Exegesis—textual criticism, translation, historical-cultural background, lexical-syntactical analysis, theological interpretation, and contemporary application—her specific procedures and emphases often diverge in ways that seem arbitrary rather than methodologically motivated.

The step-by-step format, while initially appealing, risks fostering a mechanical, almost formulaic approach to biblical interpretation. Exegesis is fundamentally an art as much as a science, requiring interpretive judgment, synthetic thinking, and the ability to recognize which questions matter most for a given text. Spencer’s highly structured methodology may inadvertently obscure this reality, training students to follow prescribed steps rather than develop interpretive discernment. The danger is producing students who can execute exegetical procedures competently but struggle to think like exegetes—to recognize when standard approaches require modification, when certain steps deserve more or less attention, or how the various analytical stages integrate into a coherent interpretive argument.

Moreover, Spencer’s idiosyncratic details sometimes seem to reflect personal preference rather than exegetical necessity. Experienced instructors who have developed their own effective approaches may find Spencer’s specific requirements constraining rather than helpful. The risk is that the volume’s utility becomes tied too closely to adopting Spencer’s entire system rather than serving as a flexible resource that instructors can adapt to their particular contexts and emphases.

Gordon Fee’s New Testament Exegesis remains, in this reviewer’s judgment, the more helpful resource for most contexts. Now in its third edition, Fee’s handbook has proven its staying power precisely because it avoids Spencer’s level of prescriptive detail. Fee provides a clear, comprehensive overview of the exegetical task while maintaining sufficient flexibility for instructors to adapt his approach to their particular pedagogical goals and institutional contexts. His discussion is more discursive, offering methodological rationale alongside practical guidance, helping students understand not merely how to do exegesis but why particular procedures matter.

Fee also demonstrates greater sensitivity to the diversity of New Testament genres, providing genre-specific guidance that recognizes how exegetical priorities shift when moving from gospel narrative to Pauline argumentation to apocalyptic literature. Spencer’s more uniform approach, while simpler to follow, may not adequately prepare students for the genre-sensitivity that mature exegesis requires.

Furthermore, Fee’s integration of exegetical method with broader hermeneutical reflection provides students with a more robust theological framework for their interpretive work. Spencer’s focus on procedure, while pedagogically valuable, offers less guidance on the theological and hermeneutical questions that ultimately shape how one approaches the biblical text.

This is not to suggest that The Exegetical Process lacks value. For specific contexts—particularly undergraduate Bible programs, introductory seminary courses, or institutions where students arrive with minimal interpretive training—Spencer’s detailed scaffolding and explicit assessment rubrics may prove extremely beneficial. The volume could serve effectively as a supplementary text alongside Fee or other handbooks, with instructors selectively utilizing Spencer’s rubrics and detailed guidance for particular exegetical components while drawing on other resources for broader methodological perspective.

Spencer has produced a conscientious, pedagogically motivated handbook that reflects deep teaching experience and genuine concern for student learning. Her commitment to assessment clarity addresses a real need in biblical studies education. However, the volume’s idiosyncratic character and methodologically prescriptive approach limit its broader utility. Instructors should carefully evaluate whether Spencer’s specific system aligns with their pedagogical goals and institutional context before adopting it wholesale.

For most seminary and graduate programs seeking a comprehensive, methodologically sound, and pedagogically flexible exegetical handbook, Gordon Fee’s New Testament Exegesis remains the superior choice. Spencer’s The Exegetical Process offers a valuable alternative for specific teaching contexts but seems unlikely to displace Fee as the standard reference in the field.

Reviewed by Rick Wadholm Jr

Publisher’s page: https://www.kregel.com/biblical-studies/the-exegetical-process/

Why is a firm conviction in the ongoing reality, power, and love of God necessary for biblical Christianity? In this book, J. P. Moreland successfully presents principles, arguments, and evidence to convict readers on the essential role of the supernatural in Christianity and Christian living. Moreland, a philosopher, theologian, and apologist, utilizes the tools of his multi-disciplinary vocation to present not just a compelling treatise but also an instructive guidebook for a fuller Christian life. Essentially, he posits that miracles, defined as God’s divine intervention in human affairs (page 96), are part and parcel of the relational religion God offers to humanity. Christians, he says, are to expect miracles, live a naturally supernatural life, and stand firm in their conviction that God, whose kingdom is inbreaking, continues to demonstrate his reality today.

Moreland progressively unpacks the book’s core idea by first establishing foundational principles and arguments for miracles and the supernatural in the book’s first two chapters. He then builds on the views presented in the first two chapters by extrapolating five types of supernatural experiences within the loci of prayer (chapter 3-4), miraculous healing (chapter 5-6), divine communication (chapter 5), angelic and demonic manifestations (chapter 8) and near-death experiences (chapter 9). He ends the book with practical guidance on the way forward (chapter 10) and a selected annotated bibliography for further reading (pages 249-259). Moreland unpacks progressively and logically, uses philosophical argumentation and theological support, and thoroughly investigates evidence.

He presents his case not in the usual “Christianese,” instead he used a principle that investigators use—the Intelligent Agent Principle (IAP) (pages 31-33). The use of the IAP as a method of evaluating the veracity of miraculous claims is refreshing and efficacious for a wider audience; that is, it not just convinces Christians but can also potentially evangelize and respond to agnostics and atheists. The use of an extrabiblical principle is novel yet relevant in today’s world, where people require rational proofs presented in a common-sense manner.

Moreover, Moreland presents his arguments with investigative clarity. He knows that truth claims should be backed by credibility and evidence, so he exerts effort to present verifiable data and credible eyewitness testimony. There is no doubt that the experiences mentioned are not fabricated and are not the product of a creative imagination. Hence, Moreland can convince readers not just emotionally but also cognitively.

That said, the discussion on angelic and demonic manifestations, as well as near-death experiences (NDEs), probably needed more theological explication. Although discourse on these themes relies heavily on eyewitness testimony and biblical support is limited, a constructive theological presentation might be more helpful in presenting these themes convincingly. Nevertheless, the chapter on NDEs was encouraging. The use of well-documented incidences provides verifiable data on the reality of life after death, which can be used to minister to those with debilitating fears.

Overall, the book partially explained the Christian supernatural worldview and presented compelling arguments for the continuation of miracles and supernatural manifestations. It convinces readers of the necessity of living a naturally supernatural life, provides practical guidelines for a supernatural ministry, and defends Christianity’s authenticity, which relationally connects us to the one true God. The book can convince readers that God is powerfully real, actively present even in mundane affairs, loving in his interaction, and purpose-filled in his interventions. Furthermore, Moreland was able to hold on to the polar tensions of skepticism and sensationalism; he is able to present a balanced view of an “already-not-yet” eschatology without falling into an over-realized supernaturalism. He was academic, apologetic and also pastoral.

I highly recommend this book as a supplementary guide for training Spirit empowered ministers in academic institutions, as well as for Church-based trainings. Although certain traditions may have different theological stances on the themes presented, the book nevertheless presents a well-thought out explanation and defense of the continuation of miracles and the practice of a biblically grounded supernatural ministry.

Reviewed by Lora Angeline E. Timenia

Publisher’s page: https://zondervanacademic.com/products/a-simple-guide-to-experience-miracles

Leland Ryken, past professor of English at Wheaton College (Illinois), has spent a significant amount of his career helping readers improve their interpretation and appreciation of the literary character of the Bible. A Complete Handbook of Literary Forms in the Bible is just another splendid entry in that effort. The purpose of this book was to define the literary forms utilized in the bible recognized by literary and biblical scholars and list them alphabetically. While this reviewer cannot verify that the book identifies every type of literary form used in the bible, it is unlikely that readers would notice any missing entries.

Though the book reads like a dictionary with terms followed by a brief a brief definition, the format makes for rapid reading. Fortunately, Ryken frequently illustrates entries by referencing particular bible passages. It is unclear as to why an index of passages was not included. Less frequently, but of no less significance, Ryken gives extended explanations on how to appreciate the form’s beauty and how to interpret it properly. Entries with extended discussions include Device of Disclosure, Echo, Encomium, Figurative Language, Love Poem, Parable, Praise Psalms, Structure of a Text or Passage, and Theme and Variation. I suggest that these entries are worth their exegetical weight in gold and combine to make the book a screaming bargain. Unfortunately, the book’s brevity means that Ryken did not provide a bibliography or footnotes. Readers looking for more detail and explication of many of the book’s entries are advised to consult the Dictionary of Biblical Imagery, which Ryken was a general editor.

Leland Ryken

Ryken repeatedly attacks two main errors he believes hinders right understanding and appreciation of the text. The first problem is naive literalism. Ryken rightly notes that God is not literally a shield nor does He have hands. Alternatively, Ryken argues that just because a metaphor is not literally true does not mean we should think of it as less true. Metaphors, like other literary forms, force us to think more deeply about a passage as the comparisons and meanings are not always readily apparent without further reflection. The second error is the tendency to ignore or devalue the artistic elements of scripture. Readers should pay attention to the content, says Ryken, but not to the extent of ignoring the way the content is packaged. He asks readers to consider the possibility that the packaging (forms) used by biblical writers is just as inspired as the content (meaning) itself.

Readers wanting a fast introduction (or reintroduction) to the literary forms of the Bible should read this book. Those willing to integrate its contents into their bible reading will reap significant rewards that will benefit their understanding, appreciation, and proclamation of God’s word.

Reviewed by Stephen M. Vantassel

Publisher’s page (excerpt available): https://www.crossway.org/books/a-complete-handbook-of-literary-forms-in-the-b-tpb/

A handbook of Pentecostal Christianity is an important addition to the growth of recent literature introducing Pentecostal beliefs and practices. Twenty-four scholars provide concise essays on fifty topics in a format of a Reader or Introduction suitable for a general audience and students of religion (and Pentecostalism). Stewart has assembled an illustrious group of well-known scholars on Pentecostalism with strong and concise essays on topics matching their subject expertise. The result is an engaging explanation of various phenomena characterizing the global Pentecostal movement, from standard entries, including the Azusa Street mission and revival, the baptism in the Holy Spirit, the full gospel, exorcism, prophecy, and divine healing, to theological topics, including ecclesiology, eschatology, and dispensationalism, to important figures, such as William J. Seymour, William Howard Durham, and Aimee Semple McPherson, this handbook is a “handy” resource when more exhaustive dictionaries and encyclopedias of Pentecostalism are not available.

The book serves two objectives: (1) to assist college, university, and seminary students interested in Pentecostalism, and (2) to serve the general reader as a concise resource. Although the book resembles a reference-style dictionary, it is not intended as an exhaustive resource but rather as a collection of concise entry-points by Pentecostal scholars to the history, theology, practices, and contemporary forms of Pentecostalism. A brief introduction precedes the essays and highlights the purpose of the book, the selection of entries, and perspectives of the authors, and concludes with a sample course outline for using the book in the classroom. At Stewart’s own admission, the entries of the book are heavily weighted toward North American classical Pentecostalism. The essays are written from what could be considered a broadly critical perspective, with the intention to provide ten lead essays from a largely normative perspective (which appears identical with the classical Pentecostal perspective): Acts of the Apostles, Baptism of the Holy Spirit, exorcism, healing, hermeneutics, Holy Spirit, initial evidence, salvation, spiritual gifts, and suffering. The main objective is undoubtedly to cover topics of Pentecostal Christianity that most (classical) Pentecostals would consider essential.

Adam Stewart

The choice of topics is certainly debatable, and disagreement might be expected. Nonetheless, the fifty topics selected are a sound basis for this introductory text. Perhaps more significant is the identification of normative essays anchoring the selection on particular doctrinal themes. A different option would be to identify several key contextual essays on the global nature of Pentecostalism: African Pentecostalism, Asian Pentecostalism, Australian Pentecostalism, European Pentecostalism, Latin American Pentecostalism, Native American Pentecostalism, North American Pentecostalism, and Oneness Pentecostalism. In contrast, the identification of Pentecostalism as an “American” religion (4) is unfortunately counterproductive to the purposes of the book, to many of the topics, and several authors included in the collection. The proposed course outline reflects this choice in a manner that should essentially be reversed: two segments on global Pentecostalism are sandwiched between historical, practical, and doctrinal explanations that portray Pentecostals as a revival movement which has migrated from North America. Awareness of origins, institutions, and developments outside of North America (and predating the American revivals) can be found in the essays but is not widely represented. The fact that the ten normative essays are written by only three scholars from the global North adds to the challenges to portray Pentecostalism as a global Christian phenomenon. These features are not likely readily apparent to the general reader or beginning student of religion and unfortunately perpetuate the idea that Pentecostalism is an American product. When this limitation is understood, the book should serve well readers in the North American market. For a global perspective, however, other supplementary texts should be consulted.

Dietrich Werner, David Esterline, Namsoon Kang, and Joshva Raja, eds., Handbook of Theological Education in World Christianity: Theological Perspectives, Ecumenical Trends, Regional Surveys, Regnum Studies in Global Christianity (Oxford: Regnum Books, 2010), 800 pages, ISBN 9781870345804.

Parochialism is passé. The importance of understanding Christianity in global perspective is becoming crystal clear. A spate of excellent books such as Global Dictionary of Theology: A Resource for the Worldwide Church, edited by William Dryness and Veli-Matti Kärkkäinen (IVP, 2008), and, specifically on Pentecostalism, Studying Global Pentecostalism: Theories and Methods, edited by Allan Anderson, Michael Bergunder, André Droogers, and Cornelius van de Laan (University of California Press, 2010), are dedicated to navigating implications for identity and mission of shifting and/or expanding centers of Christianity. In a word, World Christianity is on the rise. Obviously, with a movement as broad and diverse as Pentecostalism, scholars are pressed to address its global makeup. For a few examples, see Amos Yong, The Spirit Poured Out on All Flesh: The Possibility of a Global Theology (Baker, 2005), Frank Macchia, Baptized in the Spirit: A Global Pentecostal Theology (Zondervan, 2006), and Don Miller and Ted Yamamori, Global Pentecostalism: The New Face of Christian Social Engagement (University of California Press, 2007). Pentecostalism is a major player in a massive reshaping of contemporary global spirituality. However, it isn’t the only one. In fact, the ecumenical implications of the global qualities of contemporary Christianity are monumental. And that’s where Handbook of Theological Education in World Christianity (HTEWC) comes into the picture.

The Regnum Studies in Global Christianity series is edited by Ruth Padilla DeBorst President, Latin American Theological Fraternity, Santiago, Chile; Hwa Yung Bishop, The Methodist Church in Malaysia, Petaling Jaya, Malaysia; Wonsuk Ma, Executive Director, Oxford Centre for Mission Studies, Oxford, UK; Damon So Research Tutor, Oxford Centre for Mission Studies, Oxford, UK; and, Miroslav Volf Director, Yale Center for Faith and Culture, New Haven, MA, USA. Itexplores issues that the global Church struggles with, particularly in Africa, Asia, Latin America and Eastern Europe. It publishes studies intended to help the global Church learn not only from past and present, but also from provocative and prophetic voices for the future. HTEWC arises out of this series and has its mindset.

Some one hundred years after the famous Edinburgh, Scotland mission conference in 1910, HTEWC attempts to map and analyze subsequent developments in theological education on a global scale. With contributions from 98 leaders in theological education from around the world, it provides a comprehensive introduction to major themes and contexts in the international discourse on theological education, surveys of the issues and challenges faced in different regions, and introductory essays on the developments in theological education in major denominational families in World Christianity. The breadth and depth of this work is noted in that many of its entries contain six, eight, or even ten or more pages on a given discussion topic.

The idea for HTEWC developed during a meeting of an international study group on theological education brought together under the leadership of the program on Ecumenical Theological Education of the World Council of Churches in November 2008 at the Ecumenical Institute of Bossey in Switzerland. HTEWC editors Dietrich Werner, David Esterline, Namsoon Kang, and Joshva Raja were among original participants in this process. Its specific objectives are to provide introductory surveys on selected issues and themes in global theological education; regional surveys on key developments, achievements, and challenges in theological education; an overview of theological education for each of the major denominational/confessional traditions; and, a reference section with an up-to-date list of the regional associations of theological institutions and other resources.

Martin Goodman, Jeremy Cohen, and David Sorkin, eds., The Oxford Handbook of Jewish Studies new edition (Oxford University Press, 2005) 1056 pages.

What would you like to know about the Jewish people? Whatever it may be, there is a high probability that you will find information about it in The Oxford Handbook of Jewish Studies. With forty-five different scholars contributing, and Oxford’s reputation for accuracy and reliability, this tome is a library of resources for your desk.

With 1,037 printed pages on subjects from history to language; literature to mysticism; and women’s studies to archeology are all covered. Even the arts: music, theatre, and film are included. Want an overview of Yiddish? It starts on page 541. Interested in how the Jewish people fared under Islamic rule? Read pages 193-218. There is a lot of talk about post-modernism in Christian circles. What about its affect on Judaism? See “Rabbinic Literature and Postmodern Literary Theory” on page 133.

If you are looking for in-depth information, The Oxford Handbook of Jewish Studies may not be your answer. This collection provides solid, basic overviews. However, each section contains pages of bibliography—citing a total of 133 other books—helping you in your own research.

Oxford did not cut corners on scholarship, with Princeton, Yale, and Tel Aviv Universities in the roster, to name only a few, the line up is impressive.

If you are looking for a concise and trustworthy source for information on our Jewish brethren, yesterday and today, then the $45 investment (for the paperback edition) will be worth it.

Reviewed by Kevin M. Williams

Publisher’s page: www.oxfordhandbooks.com/view/10.1093/oxfordhb/9780199280322.001.0001/oxfordhb-9780199280322

Preview The Oxford Handbook of Jewish Studies: books.google.com/books?id=4me0TRqPOB4C