Abstract
With over 60,000 copies sold previously, Elements of Biblical Exegesis has already established itself as a much respected text book and a reliable guide to biblical exegesis. Its success is in large part due to the clarity of the explanations of the process of exegesis and the worked examples that provide models from which students are able to see the techniques of exegesis in practice. The new edition has several new features. In particular, it expands its horizon to include more global understandings of the exegetical task and it probes missional readings of the biblical text. In line with the inclusion of these global perspectives, the third edition is dedicated to ‘students of Scripture in indigenous and Majority World contexts.’
The book is arranged in three parts that build logically and sequentially on one another. Part one, ‘Orientation’, first outlines the task of exegesis (chap 1), and then defines the text that is the subject of biblical exegesis. Gorman attempts to define ‘exegesis’ in broad strokes when he states that it ‘is investigation, conversation, and art – in context’ (p. 8), utilised to draw forth the meaning of the biblical text. The approach to the texts under examination is chiefly synchronic. The primary reason that Gorman supplies for this is ‘that all exegetes, whether beginners or professionals, deal directly with the final form of the text. It is this text that readers read, preachers preach, and hearers hear’ (p. 24). In the second chapter in this part of the book Gorman discusses both the selection of a passage for exegesis and the choice of an English language translation as the base text. His comments on various translations are succinct, but packed with sensible advice.
Part two is the lengthiest, comprising seven chapters (pp. 69-195). Here the exegetical task is broken down into seven elements. The first stage, ‘survey’, is the initial reading of the text to gain an impression of the meaning and to identify the prominent emphases of the author. Second in Gorman’s scheme comes ‘contextual analysis’. This involves three main contexts, the historical and cultural context, the relationship of the text being analysed to the whole writing of which it is part, and for biblical exegetes a consideration of ‘the place of this text within the entire canon of Scripture’ (p. 75). The third element, ‘formal analysis’, focuses on literary forms, genres, structures and progression of the text. Here Gorman draws insights from narrative criticism and wider literary-critical approaches. The fourth stage is the ‘detailed analysis’. Here a close reading of each part of the text is undertaken in order to better ascertain how the author communicates the overall meaning of the text. The fifth element, ‘synthesis’, draws on the insights from the first four stages. The aim of this step is to establish the main points of the text based upon the previous exegetical steps. The sixth element, ‘reflection – theological interpretation’, seeks to probe the faith commitments of the author and the behavioural imperatives that the text seeks to instil in readers. The final element, ‘expansion and refinements’, challenges the exegete to use scholarly tools to enhance work on the text and to draw on the insights of previous interpreters.
The final part of the book draws the seven elements together in a coherent whole, and it provides a very helpful list of tools available to assist those engaged in exegesis. The four appendices should not be neglected. Among other things these include guidelines for writing a research exegesis paper and several sample essays.
This is an invaluable book not just for students and ministers, but also for teachers and scholars alike. Gorman’s guide is a masterpiece of clear communication and surefooted instruction. Every person engaged in the exegetical task will benefit from the insights found on each page of this guide to biblical exegesis.