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/

Aida Besançon Spencer’s New Covenant Commentary Series on 1 Timothy, is a fresh and powerful look at some of the most challenging texts in the New Testament. Where most commentaries give a lot of external information, Spencer bridges the gap between historical background, culture, and context. Spencer’s extensive research on the historical, social, literary, cultural aspects surrounding 1 Timothy, effortlessly guides the reader toward a deeper comprehension of this epistle.

Beginning with an analytical outline, Spencer believes the overarching purpose of Paul’s first epistle to Timothy is to promote sound doctrine of the gospel by countering a false teaching endangering the church in Ephesus (18). Throughout her work, she categorically rebuilds what this heterodox teaching might look like, how the ancient culture shaped it, and Paul’s response.

Most of all, her love for God and His Word undergird the content of her commentary and is conveyed through five major strengths.

First, the structure she uses in this commentary is simple and direct. Analysis and excurses provide the backstory and give more applicable details to the themes Paul discusses in his epistle to Timothy in Ephesus. One such backstory contains the pertinent information concerning Artemis and her temple, one of the ancient wonders of the world. Associated with ritual murder, Spencer’s research and study points toward the practice of human sacrifice within the first century. She connects the mythological history of an Amazonian community predating Ephesus to this thriving first century idolatrous cult. Revealed for more than a temple, “a hub of commerce, sorcery and witchcraft” becomes the backdrop for Acts 19 (16).

Secondly, the format was appealing, easy to follow and informative. Semantical study charts, word comparisons, extensive footnotes, and summaries of a contemporary application of the texts referred to as “fusing the horizons.” She adeptly does just that: pertinent information is fused together cohesively. Scholars and ministers alike should be able to navigate the information freely.

Third, her work adds value to theological studies. Not only as a woman in the field of theology, but also as a true scholar, her contribution to the literature is invaluable. Throughout the commentary Spencer weaves 2000 years of historical tradition, theology, ancient culture and contemporary contexts into a beautiful, insightful tapestry. Without discounting Pauline authority, readers are given a glimpse into the unyielding yet pastoral heart of Paul. Unlike the misogynistic zealot Paul is often times presented as, Spencer lays the groundwork for an impassioned and devoted Paul. A Paul who exhorts believers on to maturity, instead of a Paul who creates exclusionary lists to satisfy his legalistic nature (16). This Paul affirms and exhorts women as well as men together toward all maturity and spirit-empowered ministry.

It is with integrity and in a very comprehensive fashion that Dr. Aida Spencer presents her readers with a worthwhile commentary which combines the Apostle Paul’s letter to Titus and his second to Timothy. Throughout the work, Dr. Spencer demonstrates critical command of these two pastoral texts. It is impressive to observe her respect for the letters as she approaches them with care. As a result, Dr. Spencer has once again delivered a strong contribution to the theologian’s pursuit of honest scriptural interpretation. Her perspective on the intended functional ministry of women within the Church, a position that comes out of this commentary, deserves consideration.

After engaging with the context and the thematic elements of Paul’s letter to Titus, Spencer spends a substantial amount of time examining the term elders. She mentions that, “their function is only suggested in the letter.” As a result, Spencer looks to the culture to explain it further, uncovering that elders “had authority in religious and civic matters…they handled city administration and jurisdiction.” She further contends that they were to be compared to “ambassadors, people who sought reconciliation.” Additional to the symbolic and superficial descriptors for an elder, Spencer correctly categorizes Paul’s requirements for such an office as moral qualities. The question that seemed to be building as she examined the term elders was answered rather matter-a-factly, as she affirmed that the Greek form, which Paul utilized in the presently identified second chapter of his letter—presbytis, is in fact meant to represent female eldership. Spencer, then puts together a list of qualities that are tied to the both presbytes (male elders) and presbytis (female elders). She supports her argument with contextual evidence and with a comparison to Aristotle’s literary works (which Paul would have been aware of and might be contrasting)

Dr. Spencer builds off of the section on elders to explain that Paul was actually teaching that women should pray and lead as men do, imploring Titus to “encourage the female leaders as much as he does the male leaders.” Additionally, she claims that Paul was calling women not to be silent and passive but rather to be active leaders in their households and focused on evangelism. Interestingly, Spencer highlights the image of slavery and how young women are not meant to subject themselves to maltreatment but rather that they should emulate voluntary slavery in a humble way demonstrating leadership. This theme of reversing the perceived nature or effect of certain aspects of life continues as Spencer emphasized the transformation of attitude that is required by Christians, needing them to be meek rather than in charge.

In this video, Jeanne DeFazio, contributor to and co-editor of the book Creative Ways to Build Christian Community interviews Dr. William David Spencer about his latest book Name In the Papers. Dr. Spencer is Ranked Adjunct Professor of Theology and the Arts at Gordon-Conwell Theological Seminary. All of his students know him to be a great encourager.