Ἀρχὴ τοῦ εὐαγγελίου Ἰησοῦ Χριστοῦ υἱοῦ θεοῦ: Mark’s Gospel as the Beginning of The Exodus? Some Thoughts on the Wilderness Motifs in Mark

Mark’s Gospel continues to be my favorite of the Synoptics. I find myself returning to its message time and again, always encouraged by the way Mark is able to get to the point of the message quickly and powerfully. This week I found myself back at the beginning of Mark. In the past I would normally read at a relatively steady pace, moving from to one scene to the next. This time, after reading Beale’s work on New Testament Theology I decided to slow the pace and listen for echoes that may be in the text. This is something that I should do far more often!

Mark begins his writing with a brief introduction (or title): Ἀρχὴ τοῦ εὐαγγελίου Ἰησοῦ Χριστοῦ υἱοῦ θεοῦ (1:1). Unlike John’s Gospel, where the presence of ἀρχὴ is meant to point back to the beginning of creation (cf. Gen 1:1, Ἐν ἀρχῇ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν), the ἀρχὴ in Mark is τοῦ εὐαγγελίου Ἰησοῦ Χριστοῦ υἱοῦ θεοῦ. The comparative καθὼς, along with the citation formula γέγραπται ἐν τῷ Ἠσαΐᾳ τῷ προφήτῃ (1:2a) locate the ἀρχὴ …τοῦ εὐαγγελίου Ἰησοῦ Χριστοῦ υἱοῦ θεοῦ in the OT message of Isaiah. For Mark, the Gospel message has its roots in the prophet Isaiah and his message to Israel.

In Mk 1:2b-3 three passages of scripture are included in Mark’s citation formula of 1:2a, which Mark apparently conflates into Ἠσαΐᾳ τῷ προφήτῃ[1] : Ex 23:20; Mal 3:1; and Isa 40:3. The following tables are a visual layout of these OT citations:

1:2

Ex 23:20

הִנֵּ֨ה אָנֹכִ֜י שֹׁלֵ֤חַ מַלְאָךְ֙ לְפָנֶ֔יךָ לִשְׁמָרְךָ֖ בַּדָּ֑רֶךְ וְלַהֲבִ֣יאֲךָ֔ אֶל־הַמָּק֖וֹם אֲשֶׁ֥ר הֲכִנֹֽתִי Καὶ ἰδοὺ ἐγὼ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου, ἵνα φυλάξῃ σε ἐν τῇ ὁδῷ, ὅπως εἰσαγάγῃ σε εἰς τὴν γῆν, ἣν ἡτοίμασά σοι Behold, I am sending my angel before you to guard you on the way and thus bring you into the land which I promised you

Mal 3:1

הִנְנִ֤י שֹׁלֵחַ֙ מַלְאָכִ֔י וּפִנָּה־דֶ֖רֶךְ לְפָנָ֑י ἰδοὺ ἐγὼ ἐξαποστέλλω τὸν ἄγγελόν μου, καὶ ἐπιβλέψεται ὁδὸν πρὸ προσώπου μου Behold, I am sending my messenger, and he will prepare the way before me

1:3

Isa 40:3

      ק֣וֹל קוֹרֵ֔א בַּמִּדְבָּ֕ר פַּנּ֖וּ דֶּ֣רֶךְ יְהוָ֑ה יַשְּׁרוּ֙ בָּעֲרָבָ֔ה מְסִלָּ֖ה לֵאלֹהֵֽינוּ φωνὴ βοῶντος ἐν τῇ ἐρήμῳ Ἑτοιμάσατε τὴν ὁδὸν κυρίου, εὐθείας ποιεῖτε τὰς τρίβους τοῦ θεοῦ ἡμῶν A voice crying: “In the wilderness prepare the way of the Lord; make straight the way of our God

The Context Mark’s OT Citations

As seen in the citations above, each make reference to a number of key terms: messenger, way and preparation. Also noted in Isa 40 is the word wilderness, which we will see plays a role in framing the opening of Mark’s Gospel.

In Ex 23, YHWH declares that he is going to send his messenger (מַלְאָךְ, ἄγγελος) with Israel into the promised land to guard them on the way (לִשְׁמָרְךָ֖ בַּדָּ֑רֶךְ, φυλάξῃ σε ἐν τῇ ὁδῷ). Mark’s use of Ex 23.20 has a prophetic ring to it, pointing to John the Baptist’s role as the forerunner (ἄγγελος) of the Lord’s entry into the land.

Malachi 3:1 is a prophecy of the coming of YHWH’s messenger as a forerunner to the Lord’s sudden appearance in his temple (3:1). According to Malachi, YHWH will send his messenger to clear the way for him, which will result in the sudden appearance of YHWH in his temple. Unlike Ex 23:20 where YHWH’s messenger prepares the way for Israel, the messenger of Mal 3:1 will prepare the way for Lord himself.[2]

Isaiah 40 is the beginning of a lager section (40-55), containing echoes back to Israel’s exodus from Egypt. The writer of Isaiah writes of a grand coming of the Lord. Isa 40:1-2 proclaims an end to warfare and the removal of iniquity. Isa 40:3-4 describes the preparation that is to take place for the YHWH’s coming, with 40:5 revealing how YWHW will come: “Then the glory of the Lord will be revealed, And all flesh will see it together.”

Each of the three citations have a context of exodus/exile, which plays a role in Mark’s immediate context as we shall see.

Wilderness Motif in Mark

According to Mark, the beginning of the gospel message, as indicated in  the OT citations, is in the proclamation of John the Baptist. According to Mark, John the Baptist is the one that is spoken of in Isa 40:3 as the voice crying out in the wilderness: ἐγένετο Ἰωάννης [ὁ] βαπτίζων ἐν τῇ ἐρήμῳ καὶ κηρύσσων βάπτισμα μετανοίας εἰς ἄφεσιν ἁμαρτιῶν (1:4). It is here—in the wilderness (ἔρημος)—where John performs his ministry of baptism. All of Judea and Jerusalem (πᾶσα ἡ Ἰουδαία χώρα καὶ οἱ Ἱεροσολυμῖται πάντες) go out to him to be baptized in the Jordan (1:5). Further, it is in the wilderness where Jesus comes to be baptized by John (1:9-13). It is no coincidence, in light of the OT citations, that Mark begins his Gospel not with a genealogy like Mathew or even Luke, or with a beginning similar to John’s. Rather, Mark’s beginning is the beginning of the final exodus, which has been inaugurated by the coming of the Messiah.

Unlike the first exodus, in which Israel left the bondage of Egypt for the land flowing with milk and honey, this exodus called for a coming out of the promised land (καὶ ἐξεπορεύετο πρὸς αὐτὸν πᾶσα ἡ Ἰουδαία χώρα καὶ οἱ Ἱεροσολυμῖται πάντες) to the wilderness. It is from the wilderness that we find Jesus returning to Galilee and proclaiming that “the time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel [πεπλήρωται ὁ καιρὸς καὶ ἤγγικεν ἡ βασιλεία τοῦ θεοῦ· μετανοεῖτε καὶ πιστεύετε ἐν τῷ εὐαγγελίῳ]” (1:14-15). Whereas in the first exodus, Joshua leads Israel in a battle to rid the land of foreign nations. In this final exodus, Jesus rids the land of unbelief and the power of Satan.

Footnotes

1. While I will not enter into the discussion on the conflation of the of Ex 23:20 and Mal 3:1, this is nevertheless a serious textual matter. Markan scholar Rikki Watts has recently written a post at the Gospel Coalition Blog answering this very question. See also his contribution on Mark’s use of the OT in Commentary on the New Testament Use of the Old Testament, edited by Carson and Beale. 

2. Rikki Watts, “Mark” in Commentary on the New Testament Use of the Old Testament. Ed. by Carson and Beale, 118. Watts notes that Malachi’s use of Ex 23:20 and Isa 40:3 “suggests that Malachi sees the delayed second exodus as an ironic recapitulation of the first. Whereas in the first exodus Yahweh sent his messenger to prepare Israel’s way by destroying the idolatrous nations, now the messenger prepares Yahweh’s way, and it is faithless Israel who, having become like those nations, is under threat.”

(Review) The Epistle to the Hebrews (NICNT)

Gareth Cockerill
“The Epistle to the Hebrews (NICNT)”
Eerdmans
HARDCOVER
Published: 4/12/2012
ISBN: 978-0-8028-2492-9
792 Pages

How do you replace a legend? When an iconic sports figure leaves the sport he loves, how does that team ever replace him? It comes to no surprise to those who know me that I am a die-hard fan of the Pittsburgh Penguins. I remember staying up late on a number of occasions to watch the Pens play deep into overtime in the Stanley Cup playoffs (side note: The Pens have played in two of the top five longest games in Playoff history). When my favorite player Mario Lemieux decided to hang up his skates, I thought hockey was over in Pittsburgh. Who could ever replace the face of the Pens franchise? Thankfully a new superstar has emerged in Pittsburgh!

In the world of New Testament commentaries there is arguably no greater name than the late Frederick Fyvie Bruce. So when the time came to replace Bruce’s commentary on Hebrews in the NICNT, the baton had to pass to someone who could pick up the mantle of Hebrews studies and take readers further than what Bruce had accomplished. It goes without saying that this would be no small task, and time will eventually tell if Gareth Cockerill has succeeded as a worthy replacement for Bruce.

In the twenty-plus years since Bruce’s NICNT was last revised, there has been a number of excellent commentaries published on the epistle to the Hebrews. One can quickly bring to mind Johnson’s contribution to the NTL series, Ellingworth’s exhaustive NIGTC volume, O’Brien’s excellent addition to the PNTC volume, and Koester’s AB commentary. Thankfully there has been no shortage of fine critical commentaries published.

When I pick up a critical commentary on Hebrews one of the first things I look at is the author’s treatment of the structure of Hebrews. This is a topic of much interest for me personally, as I have spent a good amount of time reading (and re-reading) books, journal articles, and essays on the structure of Hebrews. Cockerill uses roughly sixteen pages to discuss various aspects of the structure of Hebrews. He interacts with the important works in the field of study (Vanhoye, Übelacker, Swetnam, Guthrie, Westfall, Koester, etc.), highlighting their strengths and weakness. This synthesis of previous studies lays the ground work for Cockerill’s own understanding of the structure of Hebrews.

Cockerill describes his treatment of the structure as one that is “sensitive to the formal features of the text, to its use of Scripture, and to the rhetorical shape.” But according to Cockerill, his analysis “puts considerable emphasis on the pastor’s use of imagery and on the concrete way in which he has arranged his material to motivate his hearers…The final justification for this structuring is the insight it provides into the individual parts and total impact of this sermon” (62). While Cockerill does provide much in the way of justification for his structuring, it nonetheless is a little convoluted in its presentation. Instead of presenting a linear rationale for his structuring, I often found myself flipping back and forth, trying to conceptualize the overall structure of Hebrews. This is not to say that his argument is flawed, it just could have been presented in a much easier-to-follow format.

The parallels between certain sections of Hebrews are brought out in a clear and convincing manner. For example, Cockerill notes that 1:1-2:18/12:4-29 form a chiasm:

God has Spoken in his Son (1:1-2:18)
(a) In His Son (1:1-4)
(b) Through the Eternal Son (1:5-14)
(c) Don’t Neglect “So great a salvation” (2:1-4)
(d) By the Suffering Son (2:5-18)
God Speaks/Will Speak in His Son (12:4-29)
(‘d) The Suffering of Legitimate Sons and Daughters (12:4-13)
(‘c) Don’t Fall into Apostasy (12:14-17)
(‘b) Through the Son from Heaven (12:18-24)
(‘a) At the Judgment (12:25-29)

Cockerill offer a number of helpful charts that illustrate his argument. These are helpful, considering the above comments on the difficulty of following Cockerill’s argument at some points.

In light of this, anyone who has spent anytime with Hebrews knows that there are patterns and intricate features that the author Hebrews utilized all throughout his letter. As the various studies on the structure of Hebrews mentioned above show, there is no real unanimity when it comes situating Hebrews within any particular structure. Nonetheless, Cockerill has taken the best from all of these and has presented a well argued and coherent discussion on the structure of Hebrews.

Inevitably when one thinks of Hebrews, one of the firsts things that come to mind—other than who the author is—are the so-called “warning passages.” No doubt these have been the rise and fall for many. While there are many articles, books, etc. written on these passages, it is important that they not be divorced from their historical and linguistic context. Too often we can isolated them and use them as proof texts in or Calvinist/Arminian debates. While I do not have time to discuss each of the passages individually, I will note that Cockerill does a fine job in situating these tricky passages within their respected contexts. He shows how each of them relates to their surrounding context and continues the discussion forward. The reader will find a great amount of care for these sections.

As I mentioned above, it will be sometime before we know if Cockerill is a worthy replacement for Bruce. But what I can say is that Cockerill is off to a good start! He has a fine introduction; a detailed and exhaustive commentary; and he is sensitive to both the author and the readers. I think it is safe to say that when a student or pastor is looking for a commentary on Hebrews, Cockerill should be added to the “commentaries on Hebrews hall of fame.”

Review of Pheme Perkin’s First Corinthians (ΠΑΙΔΕΙΑ Commentaries on the New Testament)


First Corinthians

ΠΑΙΔΕΙΑ Commentaries on the New Testament
Pheme Perkins
Baker Academic, 2012

Thanks to Baker for this review copy

With the publication of Pheme Perkins commentary on First Corinthians, the excellent ΠΑΙΔΕΙΑ Commentaries on the New Testament now has eight volumes in print (two more volumes are scheduled to be published later this year: 1-2 Peter and James-Jude), Each subsequent volume continues to solidify this set as a must have for every pastor and scholar.

I cannot say enough great things about this informative and essential set of New Testament commentaries. The ΠΑΙΔΕΙΑ series is informative and up-to-date in New Testament scholarship, all while being compact and concise. Each of the volumes in ΠΑΙΔΕΙΑ highlight important cultural practices or literary affinities shared with other contemporary Greco-Roman documents by means of visual aids and sidebar examples from primary source material, paying close attention to the ancient narrative and rhetorical strategies of the biblical author. By doing so, this allows the text of the New Testament to shape both the theology of moral practice of the readers. Unlike some critical commentaries, the ΠΑΙΔΕΙΑ New Testament commentaries comments on the final, canonical form. What this means is that instead of long, technical discussions on the how the New Testament came to be, the ΠΑΙΔΕΙΑ series comments on the final canonical text as we have it today. This frees the commentator to do what a commentator does: comment on the text.

Pheme Perkins contribution is no exception. A professor at Boston College, Perkins is the author of a wide variety of New Testament subjects. She has written a number of commentaries on the letters of Paul, the Gnostic Gospel, the Synoptic Gospels and women in the New Testament. She brings her vast knowledge of the New Testament and Greco-Roman backgrounds to the text of First Corinthians.

In the introduction (pg. 3-47), issues regarding the urban setting of Christianity in the first-century are helpfully highlighted from the start. Instead of beginning with the traditional author, date, theology of, etc., Perkins discusses the practices and habits of the people of Corinth. This allows the reader to gain insight into the everyday life of first-century Corinth—this insight becomes valuable as your progress through the text of First Corinthians (i.e. 1 Cor 8; 10). As for the date of First Corinthians, Perkins suggests a date early in the spring of 55/56 AD (pg. 18). The discussion on letter writing (pg. 19-28) and all that it entails (i.e. writing, delivering, reading, etc.) is one of my favorite sections of the introduction. Perkins masterfully explains the intricacies of letter writing in antiquity. This includes the materials used for writing as well as the means of delivery.

The final section of the introduction is on the theological themes of 1 Corinthians. Perkins discusses very important topics in a concise manner; theological themes such as salvation, Scripture, the Jesus tradition in Paul, the Spirit, and resurrection are explained clearly. Because of the limits of the series, it may have been more helpful to focus on fewer themes, giving Perkins more pages to work with. For example, only a half of a page is devoted to the discussion of resurrection, which in light of 1 Cor 15 and the discussion of resurrection is somewhat puzzling.

The commentary proper is broken up into eight chapters:

The Letter opening (1:1-9)

  • Against Divisions: God’s Wisdom (1:10-2:16)
  • Against Divisions: Paul and Apollos as Exempla (3:1-4:21)
  • Reports about Unholy Conduct among Believers (5:1-6:20)
  • Questions in a Letter from Corinth (7:1-11:1)
  • Problems in the Community Assembled for Worship (11:2-14:40)
  • Reports That Some Deny the Resurrection (15:1-58)
  • The Letter Closing (16:1-24)

Each of the eight chapters follows a similar format for the periscope at hand. First is a section on introductory matters. These introductory matter are informed by the section being commented on. For example, there are sections on important text-critical issues, vocabulary and themes of the pericope, and others. Following a discussion on introductory matters is the commentary proper. Concluding each chapter is a section on the theological issues that are raised by the text of 1 Corinthians.

I find this format to be useful and very helpful for the reader. It allows for consistency and also helps keep the commentator on track. Often times I have seen commentators go of the beaten track to chase rabbits, never to return again. This is not the case with Perkins work. She allows for discussion on text-critical issues, lexical matters, and other important matters for commentators to highlight. In my opinion, this is what makes this series so valuable: it allows the commentator to go into detail without skipping over textual matters that are important and should be included in commentaries, regardless of the audience.

Commentary writing is no easy task. Because of editorial or publisher decisions, an author may find him or her self handcuffed by word limits and other various things, which may stifle a commentators discussion. That is not to say that all concise commentaries inevitably sacrifice depth on the altar of pragmatism. Far from it! But I must believe that for any commentator writing on a book of the Bible there is a sense that not every rock has been unturned. Nevertheless, Perkins offers a concise and jammed pack commentary on First Corinthians. There is much to be said for this excellent contribution to Pauline studies. This is the perfect commentary to have alongside your Bible as you read and study through the text of First Corinthians. Perkins’ will guide, not dominate your study of the text. I highly recommend this volume along with the rest of the ΠΑΙΔΕΙΑ Commentaries on the New Testament.

Paideia: Commentaries on the New Testament on Pre-Pub

My employer Logos Bible Software has on Pre-Pub the excellent ΠΑΙΔΕΙΑ (Paideia) Commentary series. I cannot say enough wonderful things about this series! I first came into contact with ΠΑΙΔΕΙΑ through James Thompson’s volume on Hebrews. I was immediately struck with how well this series is able to take a lot of critical and exegetical information and condense it into smaller chunks, all without compromising the message of the text. Since Thompson’s contribution, I have picked up every volume that has since been published and have not been disappointed one bit! I urge you head over to Logos and place your Pre-Pub order. This is a amazing deal for an fabulous set of commentaries.

Deuteronomy and Exhortation in Hebrews: A Study in Narrative Re-presentation (A Review)

David M. Allen, Deuteronomy and Exhortation in Hebrews: A Study in Narrative Re-presentation. Wissenschaftliche Untersuchungen zum Neuen Testament 2. Reihe: 238. Mohr Siebeck, 2008

Hebrews, therefore, does not just use Deuteronomy; it becomes a new Deuteronomy.

With these words, David Allen concludes his marvelous study on the use of Deuteronomy Auctor’s letter to the Hebrews. Prof Allen’s monograph offers a detailed study of language, background, and narrative of Deuteronomy, especially the Song of Moses and its contribution to the composition and argument of the letter to the Hebrews. Allen’s book was a delight to read as it was informative.

The follow review will highlight a few points points of the book, offering praise and critique along the way. Not too often does one read a book and find his views about a given topic confirmed 0n almost every point. This is precisely what I found myself doing. Before I began reading–before I had even known about Prof Allen’s monograph–I was coming to some of the same conclusions that are argued for in Deuteronomy and Exhortation in Hebrews: A Study in Narrative Re-presentation.

In chapter one Allen summarizes the scholarship of Hebrews and Deuteronomy, particularly the use of the OT in Hebrews. Early on, Allen begins to build a case that Hebrews shares many affinities with Deuteronomy, specifically with Deut 32. There is also a lengthy section of the text of Deuteronomy as well as a section on Intertextuality and and Methodology. Allen acknowledges George Guthrie’s seminal work on the structure of Hebrews. Allen agrees with Guthrie’s analysis of two distinct thoughts in Hebrews: doctrinal and hortatory (p.12). While I agree with a lot of what Guthrie argues for in his work, I am not convinced that he–and Allen–are correct in treating them as distinct.

Chapter three focuses on the use of Deuteronomy in Hebrews. Allen analyzes the OT in Hebrews at four different levels: (direct) quotations, string allusions, echoes, and narrative affiliations. Each of these levels presents more of a challenge as Allen progresses through Hebrews. While I do think Allen makes a strong case for his argument, presenting much in favor of his view, I am nevertheless not as convinced at points. This is not because of a weakness in his argument, but rather because I am always uneasy when it comes to echoes and allusions of the OT in the NT. Even Allen admits this is a tricky practice: “Defining echoes is more complex and some element of subjectivity is inevitable in their identification” (p.17). In all, his treatment of the intertextuality is one of the best on Hebrews I have yet to read.

Because a textual link to Deuteronomy is not as strong in Hebrews, Allen’s thesis is based heavily on themes, motifs, and other OT pictures. It is here that I find his argument fascinating and very convincing. One of the strong points of Allen’s work is his insistence that just like Israel stood at the doorstep to the promised land, so too the New Covenant community (i.e. the Church) stands at the doorstep of the promised land. Allen argues that for Israel it was an exodus, but for the Church is a an eisodous: a entering in.

I wish I had more time to go more in-depth in my review of David Allen’s fabulous book. I would highly recommend this work to anyone who wants to understand Hebrews at the discourse level. Hebrews can be a difficult and confusing book, but David Allen paints a narrative masterpiece that weaves through the epistle, allowing the reader to see the big picture of Hebrews. Allen closes his work with the following:

By undertaking this intertextual engagement with Deuteronomy, the epistle’s writer transfers his audience away from their allegiance to an outdated, redundant Sinai existence, dons Mosaic garments and addresses them afresh on the plains of Moab. Within Hebrews’ new covenant situation, the exhortation to “Choose Life” remains as pressing as ever.

NB: If you want to read this work for yourself, here is a link to David Allen’s dissertation online.

No Matter How Hard I Try…

I just cannot get away from the Letter to the Hebrews! It is rich in theology, intertextuality, exhortations to endure in the faith, warnings to shake ones complacency, and most important of all: Jesus! Hebrews is the most Jesus rich of all the writing of the New Testament!

The Translation of Ceslas Spicq’s “L’Épitre aux Hébreux”

The Epistle to the Hebrews (2 vols.)If you know me, you know two things: First, I love the Epistle to the Hebrews. And second, you probably know more about Ceslas Spicq’s L’Épitre aux Hébreux (The Epistle to the Hebrews) than you care too. Well, to say that I am excited about what I am about to say would be an understatement. I am pleased to announce that my awesome employer, Logos Bible Software, is looking to publish the first ever English edition of Ceslas Spicq’s magisterial commentary. Yes, you read that right! Now, everyone I have ever talked to death about this work—how awesome it is, how it needs to be translated, how I am going to do whatever I can to get it translated—can rest assured that I will not talk about it…as much.

My History with Ceslas Spicq

My love for this great French scholar began back during my undergraduate days. I was beginning my love for all things Epistle to the Hebrews. It the last semester of my major, Greek, that I took exegesis of the Epistle to the Hebrews. I was loving life and enjoying my critical study of the Greek text. I checked out every major commentary the library had on Hebrews (my classmates were not too thrilled, to say the least), and I began to work through them and I kept running into one name over and over. Can you guess who this was? Indeed, it was Mr. Spicq. Now, I tried desperately to track down a copy, but there were none to be found. Anywhere! This was frustrating me because every major commentator on Hebrews interacted with Spicq, and I wanted to see what made this man so vital that he was worthy of interacting with.

I soon came to find out that not only was Spicq’s commentary impossible to find, it also was not in print (I think it may have only been published the initial time in 1952-53) or translated into English. For a budding Hebrews scholar and bibliophile, this is simply unacceptable! I made it my mission in 2006 to see to it that there would be an English edition for the world to enjoy.

If at First You Do Not Succeed…

A few years back a good friend and I decided that we could not sit around and wait to see an English edition of Spicq. So, we jumped into our cars and headed down to Pasadena, to Archive’s Bookstore. The owner of the bookstore also owns a publishing house that specializes in re-prints of classic works. We had a good converstaion with him, pleading our case as to why Spicq needed to be re-published and translated. We left there with a promise that he would do what he could to make this happen.

Well, weeks turned into months and I heard nothing from the owner of the bookstore. During that time I also tried to contact the publisher and inquire about rights, permissions, etc. I never once got a reply. Well, we finally heard back from the owner of the bookstore and he said that he tried to get in touch with the publisher, but they never returned their message. So, the dream was dead. I figured if Archives could not make this happen, it will never come to pass.

Try and Try Again…

Flash-forward now to 2012. With the help of two wonderfully kind gentlemen—Father Benedict Viviano and Rev Dr Jerome Murphy-O’Connor—this time I was able to get in touch with the French Publisher Gabalda and get permission to do an English translation of Spicq. This has been a dream of mine for a number of years. I must say, Logos has been awesome to let me go out and make this dream a reality. They supported my efforts and shared my desire to see Ceslas Spicq’s work translated and shared with the world.

Now, all that you need to do is head over to Logos and get your order your in today. By placing your Pre-Pub order, you are holding your place in line. You are not charged a dime until the book is published and shipped to you electronically. So what are you waiting for? Go to Logos now and make my dream a reality.

Before I finish, go check out my post on the Logos Blog. It will give you my “apologetic” for Ceslas Spicq’s L’Épitre aux Hébreux.

Update: This is the week of blessing for me. After years of searching the internet, trying hard to find a copy of vol 2 of L’Épitre aux Hébreux, I can say now that my journey has ended! I have finally have the complete set of of Ceslas Spicq’s L’Épitre aux Hébreux. Now I will look for his Esquisse d’une Histoire de l’Exégèse Latine au Moyen Age.