Posts Tagged ‘Bible’
(Yes, this is a longer review, but it’s written to be enjoyed as well as employed. It also reflects the measure of the investment concerned. So stay calm, grab a brew, settle in, and ride along.)
The background bit
They called him Brownie. He played village cricket at the level at which a few of the more debonair players would agonise over the weight and balance of their bats and fuss about various aspects of their other equipment. Not so Brownie. He would pillage the dressing room before going out to bat, and – like some latter-day Shamgar with his ox-goad, or Samson with the jawbone of an ass – simply grab whatever came to hand and stride forth to smite lustily about him in order to slay his thousands. Meanwhile, at the boundary, the poor unfortunate whose bat Brownie had accumulated as he headed for the wicket would often be in agonies as he watched his beloved willow being so abused. At the other end of the scale was the occasion when, in the Louisville Slugger Museum, I picked up a casual bat and give it a twirl. “That,” intoned the solemn attendant, “is designed specifically for Derek Jeter.” Our eyes met and a frisson of understanding passed between us. He knew instinctively that I could not afford to damage it, and this was silently communicated to me. Even this uneducated Britisher knew enough to pause for a moment’s reverent silence before, with a slight bow, placing the aforementioned piece of wood back in its pillowed cradle. Apparently, the care with which that particular club was honed would put the most pedantic village cricketer to shame.
So it may be with the physical Bibles that we use for reading and preaching. For some of us, form is of little regard. We will pick up whatever comes to hand and go forth to battle. Others, more particular, or with a measure of permanence and precision in mind, look for the specific implement that best accentuates whatever natural and honed abilities we might have. That may be true for the general Bible reader, and is likely to be more true for the regular Bible preacher. I want to address both the reader and the preacher in this review, with an eye more to the aficionado than the barbarian.
The subject of my critical gaze will be the Schuyler Quentel Edition of the New King James Version. As a private and public reader and also a preacher of the Bible, I have a keen interest in a physical volume that lends itself to the rigours and demands of consistent and varied use. I would contend that there is real value in the preacher actually carrying a Bible into the pulpit (or any other preaching arena) with him. There is significance in evidently returning to the book in the course of one’s preaching, both by way of spoken and visual reference. It grounds one’s discourse in the very Word of God, with all the implications of authority and sufficiency that such reliance should communicate. And herein lies the problem. Depending on the regularity with and manner in which one refers to the Scriptures, a number of challenges arise. Many preachers, especially as they age, will find that the text of some Bibles is simply too small, or becomes so, leaving the congregation either with the sight of a man’s face replaced by the back of a little book, or regular close-ups of the top of his head as he bends to scour the page. In addition, with repetition comes familiarity, and many preachers can find even the most obscure text in the book and on the page by its location, almost instinctively thumbing to the right spot and casting an eye on the right portion. All this adds up to a more natural and even seamless relationship to the written word in the act of preaching. After a few years, even if one is careful, the Bible over which one pores and paws, perhaps in the armchair and the study, as well as in the pulpit, starts to wear out. The search begins for a new copy, but the desire may be for one which effectively mirrors the previous copy, so that the familiarity and facility are retained. And then the horrific discovery is made that some blighted publisher has only gone and decided to issue seven new editions, none as readable as the earlier ones, and none retaining the same format, often completely retypeset, and all that is now available is the Slovenian Basketweaver’s Edition with hessian cover for the horny-handed sons of toil, available in canary yellow or puce. The disappointment is crushing. One begins to search for some local bookbinder with the requisite skills to get another few years out of your increasingly haggard copy of God’s word.
All facetiousness aside, this is why I would counsel any young man setting out into the ministry, if he is able, to consider investing in one of the Bibles of superior craftsmanship that are currently available. In the same way as an old soldier might become so familiar with his weapon that it pretty much fits in his hand and can be stripped down and built up in his sleep, so a particular copy of the Bible might become almost a part of you, immediately familiar and readily wielded even under the most inauspicious circumstances. The same applies to the reader of the Scriptures: habits of time and place aid retention. Furthermore, familiarity not just with the text in itself but with a particular copy of the text can be a real help in knowing and using our Bibles as individuals, in families, and among friends. For those with a particular kind of memory, looking for something “about there on the page” is an easy way of working.
To be sure, there are times when, like Brownie, one must simply take up whatever lies at hand and go forth to conquer. But it may be that you can invest in a Derek Jeter special that will, because of its superior design and manufacture and catering to your specific capacities, augment your natural abilities and become a lifelong companion and perhaps even a bequest. That may be where a high-end Bible like the Schuyler Quentel NKJV comes into play.
I confess that I am not really an expert when it comes to these things. For years I used the same copy of the Scriptures, a nice but not overly-impressive leather-bound NKJV, purchased for me by my parents for some auspicious birthday. I did indeed have it resewn once, and the brother who did it did what he could with what he had in hand, leaving me with a serviceable but fairly tight volume that lay reasonably flat but pulled at the seams a bit when under strain. It travelled long distances and did sterling service. After a while, it simply began to pull apart once more. It was at this point that I began the search for a serviceable replacement. In addition, as I preached in other places, I found many that had lower pulpits and poorer lighting than I enjoy in my home church building. Readability became more of an issue. Many readers of a review like this might immediately point me toward the excellent work of R. L. Allan (whose efforts are also available through EvangelicalBible.com). I found ‘my’ copy of the NKJV in a slightly larger font but the same layout (the Broadman & Holman Ultrathin Large Print Reference Edition) and have used it now for a year or two. It does the job, but it’s a little larger to carry and the paper is sufficiently thin that – even with use – it is still not too easy to manipulate quickly in the pulpit, though it is familiar and functional. I therefore had my eye open for an alternative, and was pleased to be given the opportunity to review the Schuyler Quentel Edition of the New King James Version.
The technical stuff
This is a beautiful Bible. Mine is the dark green, black letter edition. A red letter edition is available, and the ability to differentiate between the two is an immediate bonus for those who – for reasons of principle or aesthetics or something else – prefer not to have the garish splatter of red across the pages of the New Testament or who like or wish to be, or are simply accustomed to being, able immediately to pick up the physical speech of the incarnate Christ. In the black letter edition, red is reserved for the chapter numbering and the footnote numbering, giving a helpful touch of distinctness and emphasis without overdoing things.
But let us begin on the outside and work in. The binding is beautifully done. I don’t need much persuading of the beauty of green, but it’s far more than this – or any other colour – that commends the Quentel. What hits home is the quality of the work.
The yapp is not particularly broad, as it is in some of the Allan Bibles. I guess that’s a matter of taste. It’s not something that fusses me too much. The Allan Bibles have a certain loucheness about them, while these Schuylers feel a little more rugged. The edge lining and stitching are all neat and precise, while the pages themselves enjoy red-under-gold art-gilt edging. There are raised spine bands that feel quite substantial but not aggressive, and the same could be said for the gilt lettering on the spine and the stamped cross on the front cover. Different customers might push for less (would many push for more?) but this is not over the top.
Everything is as tight and trim and clean as one would hope for the price and the promises. Three ribbons, a rather fetching combination of copper-gold-bronze colours (I am reasonably persuaded that mine are three different colours, but cannot say why) with the dark green cover, are really as much as most of us would need, while providing plenty of scope (though why they couldn’t be green as well, I don’t know!).
The binders have put in very dark brown endpapers – good in quality if not particularly striking. Again, one asks if a very dark green might have completed the look, though the brown does offset the green nicely – ask almost any tree. The hinges are reasonably stiff, but this is one of the places at which books – especially Bibles opened repeatedly and read regularly – start to suffer. I know that for some the sine qua non of a good binding is that the thing lies open, flat, as supple as an old rag, the first time it is opened – that Allan limpness comes to mind. I imagine that these will work in with use, especially given then overall weight of the book. That initial ‘pull’ does give some assurance that the main block will not break away from the spine if slightly manhandled or dropped. In fairness, this one drops open without too much lift, but – again – that physical robustness is properly tangible. The spine is Smyth sewn, as it should be, but beyond knowing that it’s there, it something you will only realise when it doesn’t start dropping apart within a few years.
Inside, the text is a punchy 11 points (the font is Milo for those who like to know such things) and seems larger on account of the crispness of the print. In practice, that means that it is a very good size, almost to the degree of reading somewhere between large and giant print. For the sake of comparison, side by side with an Allan edition of the Ultrathin Large Print Reference Edition you simply cannot argue with its readability.
The paper is a creamy 36gsm with an opacity rating of 83%. “Hooray!” I hear almost no one bellow. “Who knew?” cry the few. “Who cares?” cry the many. So what does that even mean in practice? Well, the initial fear is that black on cream will lack the potentially helpful contrast of the whiter page, but – once more – such is the quality of the print itself that the contrast is not an issue. In fact, the creamier paper is quite easy on the eye, even over time, neither demanding excessive strain to see the text nor offering any of the glare that might result from brighter lighting. The fair weight of the PrimaBible paper does help prevent ghosting – the tendency of the text on the back of the page to be visible from the side you are reading. What helps to reduce the impact further is the effective line-matching i.e. the fact that the lines on both side of the page match each other and don’t overlap and produce shadows on the other side. All in all, that combination produces a distinctly readable page with few obvious frustrations or distractions.
Bear in mind too that the volume contains a concordance and maps. That adds to the bulk a little, but is of value to those who still use such things in concrete rather than electronic form – I must confess I don’t mind having them to hand. The maps are beautifully done, it must be said, though the one of Paul’s journeys suffers a little with being stretched over two pages – great for scope, tricky to follow the detail in the centre. With all this, I knew that it would be a good size, but I was still slightly surprised by its heft. Of course, this is partly a consequence of the weight of the paper, which brings its own benefits. It feels like it will last. It may be a little heavy for some to tote around, while others accustomed to hauling around a study bible or its equivalent might feel this a frisky little number by comparison.
The practical considerations
For the reader, this is a delightful experience.
I actually love reading a paragraph Bible, especially with big blocks of text set out in single columns. For personal devotions and more intense reading sessions, there is not much to beat a single column Bible. The Schuyler reading experience is sufficiently pleasant that I had no real complaints. For those accustomed to such reading, the Schuyler will be a joy. If I were being snarky, I would ask why we need to have the text broken up with headings rather than paragraphed, but it does have the virtue of opening out the page, despite my personal distaste for it.
For the preacher, there is so much to commend. I have only used the Bible for preaching and teaching a couple of times, and was concerned that my lack of familiarity with the layout might become an issue. In particular, paragraph Bibles do not always work well for the preacher, especially if he is working very specifically. Finding individual verses in the text block can become extremely difficult, especially when working at speed. The Quentel largely overcomes that by simple virtue of its excellence of design and production. The font is sufficiently large to make it easy to follow, the verse numbers are picked out in bold, giving them that extra visibility, and the print clarity of the whole means that the eye very easily begins to work with and around the text, even in larger blocks, allowing one to zero in on a particular verse or verses.
Perhaps the downside for the preacher, especially one who travels more often and might need to travel light, is the size and weight of the Quentel. It is simply quite bulky: you cannot have what it offers without that bulk, but the bulk itself might make it slightly awkward as a travelling companion. On the other side, if someone were looking for a pulpit Bible, and did not want to go for one of the weighty tomes that often fall into that category, the Quentel’s readability means that you do not need to go large in order to benefit.
In short, if you are looking for that one Bible which will be with your in your home and home church, and not many other places, and are content to carry something quite massy around with you, you will hardly be able to go wrong with the Schuyler Quentel. For all-purpose reading and use in private, family and public settings, it might be hard to beat. It is, in terms of its reading ease, outstanding; in terms of its physical construction, magnificent. It is the kind of Bible that, God willing, you might hand on after your pilgrimage is done to others who will be able to go on using it in the same manner. On one level, you could argue that it is somewhat overbuilt. On another, it’s just going to keep going. Of course, I cannot guarantee what state it will be in in twenty years, should the Lord tarry, but – well cared for and gently handled – I cannot see it being in anything other than better shape as it gets worn in.
There may be times when you need simply to pick up whatever copy of the Word of God is to hand and go in swinging. However, in summary, if you have the luxury of and the capacity for selecting a more expensive Bible edition (all $222) that will be suited to your particular needs, the Schuyler Quentel begs your consideration.
It may have been ever thus, but there seem to be an increasing number of books – often from the fields of biblical or systematic theology – that present themselves as having discovered or provided the overarching theme of the Scriptures as a whole, the lens through which the whole should be read and interpreted. At other times, there is a supposed historical precedent which, we are informed, must govern the way in which we handle not only uninspired texts, but even the Scriptures themselves. Perhaps there is even an experimental approach: we have had such-and-such an experience, therefore it must be validated by the Word of God.
Every other theme or text is then shoehorned into the grand scheme, trimmed and hammered until the squarest of pegs slide into the roundest of holes. Sometimes, there is something that is compelling about such presentations, and much light is shed on the Word of God. One might still not accept the demand that this be the point at which we stand in order to change the world, while appreciating the help given in seeing this as a weighty theme or principle. At other times, I am concerned at how blunt or even crass that process is, with some shallow little epithet becoming the cookie cutter into which every text or doctrine must be forced. We end up reading our Bibles with a combination of myopia and tunnel vision, and not just those that come of being fallen creatures.
At the same time, most of us are probably accustomed to reading the Bible through a certain set of lenses. We come to the Word of God with certain notions, and these – consciously or unconsciously, possibly even subconsciously – inform our hermeneutics. This is largely inevitable. We open the Bible with certain presuppositions, a certain system influencing if not governing the way in which we read.
As a result, we tend to find in the Scriptures what accords with our own convictions. You might recall John ‘Rabbi’ Duncan’s attempt at self-definition: “I’m first a Christian, next a catholic, then a Calvinist, fourth a paedobaptist, and fifth a Presbyterian. I cannot reverse this order.” I wonder if (with necessary adjustments and extensions, depending on our beliefs) we also read the Bible through those kinds of lenses, in more or less that order?
So the key question must be, who makes the lenses and sets them in the frames? Here is a great challenge for us if we are to be faithful and humble readers of the Scriptures. Prayerfully dependent on the Holy Spirit, we must adjust our lenses and our frames to ensure that the Scriptures come into focus as they are, and not adjust the Scriptures so that they can be read through our lenses and frames.
This, I think, is one of the particular things that I appreciate about the expositions of Calvin and some of the other older writers. Please understand that I am not seeking to set up a Calvin versus the Calvinists dichotomy, or necessarily trying to endorse the system that often goes by the name of Calvinism. Rather, I am talking about the way the man handles the Bible. And I think he handles the Bible humbly and faithfully. There is no doubt that he reads with certain presuppositions, as do we all. But when he reaches a given point in his handling of a text, and noticeably where it is something which pushes his system – starkly and mechanistically considered – out of shape, he does not start trying to kick the text into shape, but he takes off his shoes, for he is standing on holy ground. And that is something we all must do.
Spurgeon once said, “Brethren, we shall not adjust our Bible to the age; but before we have done with it, by God’s grace, we shall adjust the age to the Bible.” If we are to do that, we must also ensure that we do not adjust our Bible to the system, but the system to our Bible. As we read, we must allow every line to have its full and honest weight, to be interpreted historically and and linguistically and grammatically in accordance with righteous standards, and to submit to whatever we find. To be sure, we do not and cannot come nakedly to the Word of God, and it would be folly to suggest that we do and can. But let us be done with shoehorning the Bible, in the whole or in part, into a preordained system. If I find it in my Bible, I must believe it. If I do not, then I am not bound by it, and neither can I bind anyone else to it. We cannot use the Bible to legitimise what we have already decided must be true. If God’s Word declares it, I receive it and embrace it, even if – where reason fails, with all its powers – there faith prevails and love adores. We worship even when – perhaps especially when – we cannot fully comprehend. Let us make sure that – whatever we start with – we are continually adjusting our frames and refining our lenses to ensure that the fixed points of the Word of God inform everything else that we believe or do, and live and worship accordingly.
Last night at a meeting at Maidenbower we heard a stonking sermon from Andy Young of Cheltenham on the preciousness of God’s word, highlighting how we ought to receive it, our appropriate response to it, and the fearful rejection of it. In his introduction, Andy made reference to the video below about the Kimyal people:
That further reminded me of this video of Chinese believers receiving the Word of God in their own language for the first time . . .
. . . and of this video of Christians in Africa getting their own Bibles:
What is the Bible to you? Is it better than thousands of pieces of gold and silver? Do you treasure it? I am reminded of a famous sermon by John Rogers. What difference would losing your Bible make to you?
What Does God Want of Us Anyway? A Quick Overview of the Whole Bible
Crossway (IX Marks), 2010, 128pp., small case, $12.99 / £8.99
This little book draws together three chapters from longer overviews of both Old and New Testaments by the same author, all three having their origin in sermons. I confess to a being a little nonplussed by the title, which seems to have remote connection to the contents. The first section provides a panoramic view of the whole Bible, with the latter two taking up the identified elements for a marginally deeper view of the Old and then the New Testament. The emphases lie on God’s purposes, holiness and promises, the latter blossoming into promises relating to a Redeemer, a relationship, and a renewal. Each section has its own study questions. This is a high-speed journey through a blurred landscape, with many major landmarks briefly swimming into focus before disappearing quickly. It is helpful in identifying some of the driving forces of the Biblical narrative as a whole, and the particular themes that recur. As a resource, it might be useful for those who have not got ‘the big picture’ or who need some general sense of where they are heading and what they are looking for as they read the Bible through.
Mike Kruger heads into a useful ten part series at Canon Fodder:
This new blog series is designed to help the lay believer learn some basic facts about the New Testament canon—the kind of facts that might be helpful in a conversation with a skeptic or inquisitive friend. The first of these facts is one that is so basic that it is often overlooked. It is simply that the New Testament books are the earliest Christian writings we possess.
O my brethren, what can be better for informing the understanding than the Word of God? Would you know God? Would you know yourself? Then search this Book. Would you know time, and how to spend it? Would you know eternity, and how to be prepared for it? Then, search ye this Book. Would you know the evil of sin, and how to be delivered from it? Would you know the plan of salvation, and how you can have a share in it? This is the Book which will instruct you in all these matters. There is nothing which a man needs to know for the affairs of his soul, between here and heaven, of which this Book will not tell him. Blessed are they that read it both day and night; and especially blessed are they who read it with their eyes opened and illuminated by the Divine Spirit. If you want to be wise unto salvation, select the Word of God, and especially the Spirit of God, as your Teacher. There is nothing else that is equal to the Bible for inflaming, sanctifying, and turning in the right direction, all the passions of the soul.
A little more of the good stuff from Spurgeon at the Pyromaniacs.
. . . one of the consequences of the internet-trained brain seems to be an inability to hide very much – not much of the Word of God, to be sure – in our hearts. That results in a crippling weakness in the battle for godliness.
Yours truly offers some thoughts on hiding God’s word in our hearts at Reformation21.