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A Study of the Gospel of Matthew asking
How Jesus read scripture
How the Pharisees read scripture
How we read scripture
Howard Publishers, 1993
Click Here To Order.
About the Book
This book (FT) attempts to present Jesus as a model for reading
Scripture. The portrait of Jesus in the Gospel of Matthew is contrasted with that of the
Pharisees to ask bluntly: "When we read Scripture, do we look more like Jesus or the
Pharisees?"FT suggests that the important area of focus is not Jesus' methodology,
but his interpretive stance. In Matthew, followers of Jesus are to be "scribes
trained for the Kingdom of heaven," -- trained by Jesus, not by the Pharisees. There
is a big difference even if some surface issues look similar. FT suggests that seeing
Jesus in this light -- as a model for reading Scripture -- is a forgotten treasure in the
midst of a befuddling array of current viewpoints on biblical hermeneutics.
"This book does many things well: 1) it suggests a new
way to see Matthew's Gospel via literary and narrative critical methods; 2) it probes
ethical implications for interpreting Scripture in connection to one's faith commitment
rather than excluding such as 'in the way' of exegesis; 3) it addresses numerous
current issues in Churches of Christ, issues that need to be addressed, yet rarely are in
our commentary tradition. The well-written, and very interesting, footnotes will lead the
motivated reader into excellent literature in biblical studies, hermeneutics, and
Restoration issues. . . This is a bold attempt to interpret Scripture as a believer and
follower of Jesus and as one committed to Jesus' community of faith which is manifested
historically in the Restoration tradition of Churches of Christ. Collier's very manner of
presentation models what to me is a refreshing approach to biblical studies -- reading the
canonical texts with one's own commitments to God and church always on the table."
Andre Resner, Restoration Quarterly 36:3 (1994) 189f (excerpt, see more below)
See comments by other readers below.
FT covers 13 chapters in 208 pages and combines an easy reading style
with substantive endnotes for serious readers. It is divided into three major parts (Jesus
as Mentor, The Text of Matthew, and Reading the Bible Like Jesus), and every chapter
begins with a fresh translation of a specific text. Click
here to see the outline of the book.
FT has grown out of more than two decades of teaching the topic in adult
Bible classes, individual Bible studies, and private conversations, and is suitable for
both group or private study. Every chapter has questions to facilitate discussion.
The writing style is "popular" with substantive (and sometimes
technical) footnotes for readers who want more.
The book is currently out of print, but is available
used through
Amazon.com.
"This book is excellent!" Dale Hukel, Minister,
Denver, Co.
"I have read the book twice now and am using it as a teaching guide
for a Bible study in my home with other women. . . . A refreshing approach. . . After
reading your work and seeing a new way to look at Matthew I have learned much. . . So I am
writing to say thank you and offer my words of appreciation for a work well done. I have
recommended the book to many people and those who have read it feel the same as I
do."
Carol Copeland, Omaha, Nebraska
"I started reading the book and I must say that I was greatly
helped by it. I appreciate the balanced way you dealt with brotherhood issues --
challenging them without appearing to be a total iconoclast! A fine line to walk indeed! I
believe that it would profit everyone in the church to read and digest what you wrote.
Like a laser beam this book focuses on the real issues in biblical interpretation and
shows that while 'methods' are vital, the most important approach is to look at Scripture
the way Jesus did with an eye always on the 'weightier matters.' You advocate
understanding and applying Scripture within the bounds of faith, love, mercy,
righteousness and justice without gutting the need to take biblical teaching seriously.
Gary, thanks for a fine book which I hope will have a long life of readership in the
church." Paul Pollard, Harding University
"My first words, spoken to my wife, when I finished the last page
were, 'Now that's a good book!' I have served as an elder at three congregations and have
taught teens and adults for the last 35 years. I have always tried to keep my teaching
focused on Jesus but never felt I have broken through. You have, in your book, put into an
orderly and understandable form, things I have felt and thought, but have found difficult
to express. I believe you have grasped our greatest obstacle and put it into a succinct
form we can handle. I will always be grateful to you for writing such desperately needed
material. I can assure you, your book will become one of my teaching manuals."
Lloyd Parr, Eldon, Missouri
"How can we resist a book with such a compelling subtitle: Reading
the Bible Like Jesus! This work will be useful not only in teaching about Gospel studies
but also in leading us to the crucial issues of Jesus Christ. One doesn't have to accept
all of the author's literary conclusions about Matthew to appreciate his insights into
Jesus' 'dynamic level of interpretation.'" Mike Cope, Minister, Abilene, Texas
"Collier refreshingly suggests that we restore the characteristics
of love and mercy as major factors in reading the text of the Gospel today."
Allan J. McNicol, Institute for Christian Studies, Austin, Texas
"Collier reminds us in a most powerful way that Jesus was concerned
first of all that his disciples through the centuries interpret and apply the Scripture by
keeping in mind "God's overarching love and mercy for people."
Thomas H. Olbricht, Pepperdine University
"Very cleverly done!" Don Hagner, Fuller
Theological Seminary
"A significant contribution to the current 'hermeneutical
debate'." Larry Chouinard, Kentucky Christian College
"I thought the book was of great value in helping someone obtain a
better approach to Scripture and think that it would contribute greatly to some of the
'intramural' debates going on right now within Churches of Christ. The section dealing
with the mechanical versus the dynamic level of interpretation I found especially
effective and enlightening. I also appreciated your extensive endnotes giving direction to
those who wish to further pursue various matters. May your tribe increase!" Darrell
Buchanan, Minister, Toronto, Canada
"A real find! An engaging blend of practical illustrations and
informed research."
Douglas Downs, Minister; Sparta, Tennessee
Criticisms of the Book
I know of a few printed criticisms of my book.
1. By far the most significant, and the one to which I personally
pay the greatest heed, is by Andre Resner in the Restoration
Quarterly mentioned above -- 36:3 (1994) 189f. Amid positive and suggestive
comments, Resner wrote:
The remaining problem is the title and advertising blurb [on the back
cover]. I would like to suggest to both Collier and Howard Publishing Co. that when
they put out the second run of this book, both be scrapped for something that reveals more
of what this book is really about. The current title and advertising will have
the unfortunate consequence of limiting the readership and confusing those who do read it
by setting in motion expectations that are not and cannot be met.
Resner also made positive suggestions about expanding my explanation of
the intricacies of my reading strategies, which is more than I want to get into for the
sake of what you are reading right now, but which I also take quite seriously.
Two other reviews of the book are of less value, in my opinion, but are
nonetheless available.
2. The first is by F. LaGard Smith in Image
Magazine 9:3 (1993) 22-23. Actually, this review appeared across the page
from my review of his book, The Cultural Church. This dual review was
my idea (and invitation) and Smith originally agreed to the mutual-review idea as a kind of
"dialogue." He has positive assessments about many initial
items in the book, but in the end, he disagrees with the heart and soul of
the book:
It's when Collier moves from the message of the gospel to a supposed
method of reading and interpreting Scripture that Collier wistfully attempts a cosmic leap
of dangerous proportions. Mixing the message with the method,
Collier leads the unsuspecting reader into a labyrinth of logic that looks right
but isn't. It's a kind of theological "bait and switch." (his
emphasis, gdc).
Smith goes on to (1) criticize my definition of
"hermeneutics" as a kind of slippery "linguistic spin,"
(2) assert that I have a lack of understanding of either law or mercy -- or their
relationship, (3) charge that I am offering a subjective hermeneutic, (4) and
assert that I do not understand what a "common sense" approach to Scripture
entails.
Although I was surprised at some of these criticisms (seeing that
Smith either missed the point of my book or that he himself was unable to deal with them), I
nevertheless believed that we had a basis for some useful and valuable discussion of our
respective approaches. However, what was originally scheduled to be a two-part
series turned out to be only a single installment when Smith decided not to continue with
the project after the first installment had appeared. I do not know his reasons and
will not speculate on them. However, this change in our initial agreement undercut
the whole idea of "dialogue."
3. Finally, the most negative "review"
of The Forgotten Treasure that I have seen is by H. A. (Buster) Dobbs of the
Firm Foundation. He states,
Collier's most recent contribution to biblical ignorance is his 208-page book, The
Forgotten Treasure . . . What to do? What to do? Collier came up the brilliant idea of
saying there is no new hermeneutic and never has been. The very term, according to
Collier, is repugnant and pejorative and used only by biblical illiterates and country
hicks for the purpose of making fun of the educated and enlightened (by which he means
himself). Well, Gary, you did it to yourself. Us bumpkins are simply quoting your own
words . . .
My "brilliant idea" that there is no new
hermeneutic in the sense Dobbs wants there to be is correct. There
is mostly the timely erosion of the traditional hermeneutic popular in
Churches of Christ and the exposure of its numerous weaknesses and
fallacies. A variety of concerns and approaches have replaced it,
including some confusion and lack of direction, but there is hardly
anything worthy of the name "new hermeneutic."
As to the rest of his statement, I did not, of course,
make or hold any such disparaging views. But that is apparently
beside the point. If you're into this kind of thing and want to see
more, go to the
full
text by clicking here.
(As of July 28, 1998): I am deeply grateful to Howard Publishers for
publishing the book in 1993, and for its very fine appearance. I was disappointed when
Howard decided to let it go out of print.
(A.) If I were to republish this book, I would change a few things (in
addition to some minor spelling corrections).
First, I would change the title. I fully agree with every criticism
brought against the book in Andre Resner's full RQ review (mentioned above), mainly
to do with how the title and back cover misdirects readers. This book is not about how the
Bible is a "forgotten treasure." It is about Jesus as a model for reading
Scripture. I have kept a list of possible replacement titles. My top two choices are (in
order):
When Jesus Read Scripture: A Model for the 21st Century
Come to Me: Reading Scripture through the Eyes of the Teacher
These titles do a better job of capturing the essence of the book,
more-so than the present "Forgotten Treasure."
Second, I would rewrite the first five chapters to help them "hang
together" a bit better, chapter 2 in particular. Among these chapters, four is the
strongest, two the weakest. However, I would not eliminate any of the chapters.
Third, I would likely expand the book by several chapters giving more
examples of how to do in practice what I suggest in theory. Furthermore, I would probably
expand the book to include the canonical portraits of Jesus (M, M, L, J). I do this to a
certain degree already -- and I include Paul as a model as well -- in my book, Divorce and the Christ Community, chapter 3, "Interpreting
Scripture."
(B.) I do have a frustration about a particular matter: the easy
manner with which some scholars have privately merely dismissed the book. This has
happened around two points: (1) the subtitle of the book, and (2) the attention
I give in the body of the book to chiastic structures in Matthew. Actually, I anticipated
both of these problems and addressed them on pp. 32 and 50-57. This did not seem to reach
a few people.
(1) As to the subtitle, "Reading the Bible Like Jesus" is very
appealing to many people. But some scholars bristle at any notion that we either know the
real (historical) Jesus, or that we should emulate his methods even if we knew them. I
simply point out that neither of these were in view. My book deals with a canonical
portrait for a community of faith, especially for those not so aware of technical debates.
(2) As to my supposed reliance on chiastic structures: Despite
some verbal criticisms to the contrary, this book is not about chiastic structures even
though it uses some information about such things to help present Matthew in a new and
different way for readers accustomed only to one way of reading the Bible. The book
clearly points out that much more is going on in Matthew than chiastic structures. For
example, p. 57:
In this chapter, we have covered some rugged territory. The discussion
of chiasm is a bit involved, especially if you have not heard much (or anything!) about it
before.
But please keep what I have said about it in perspective. I have not
argued that chiasm is "the key to Matthew." Nor have I argued that the whole
book fits into a neat chiastic arrangement, for in fact, it does not. Rather, the Gospel
of Matthew is structurally mixed, and no simple attempt to describe its structure seems
adequate.
But what I have tried to do is to encourage the reading of Matthew as
the story of Jesus. Indeed, our primary approach to Matthew should be to read it for its
own sake, from beginning to end, to discover the story it presents.
And yet other ways of reading may lend support as well. And so I have
attempted to present evidence that certain portions of Matthew (the five teaching blocks)
are chiastically related, and that from this we gain insight into the author's own
emphasis in his story.
But I should make it clear that I am not so concerned about the chiasm
for its own sake as with what the chiasm helps us to see: namely, that especially in the
five major teaching blocks, Matthew tells us in a unique fashion what it means to be
disciples in the Kingdom of heaven, and how disciples should read Scripture. This is no
simple retelling of historical events. It was never intended to be that.
One purpose of this book is to help open the doors of scholarly
discovery just a bit in readable ways for readers not usually accustomed to walking in
this part of the house. My experience is that for some people it really works and is very
much appreciated. And when they finish the book, they still might not know what chiasmus
is, but then they don't care because they know that the book is about something else:
reading Scripture now in ways that are beneficial in a faith community.
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