This study centers on the question: how do particular readers read a biblical passage? What factors govern each reading? DeLapp here attempts to set up a test case for observing how both socio-historical and textual factors play a part in how a person reads a biblical text. Using a reception-historical methodology, he surveys five Reformed authors and their readings of the David and Saul story (primarily 1 Sam 24 and 26). From this survey two interrelated phenomena emerge. First, all the authors find in David an ideal model for civic praxis-a “Davidic social imaginary” (Charles Taylor). Second, despite this primary agreement, the authors display two different reading trajectories when discussing David's relationship with Saul. Some read the story as showing a persecuted exile, who refuses to offer active resistance against a tyrannical monarch. Others read the story as exemplifying active defensive resistance against a tyrant. To account for this convergence and divergence in the readings, DeLapp argues for a two-fold conclusion. The authors are influenced both by their socio-historical contexts and by the shape of the biblical text itself. Given a Deuteronomic frame conducive to the social imaginary, the paradigmatic narratives of 1 Sam 24 and 26 offer a narrative gap never resolved. The story never makes explicit to the reader what David is doing in the wilderness in relation to King Saul. As a result, the authors fill in the “gap” in ways that accord with their own socio-historical experiences.

In this book Barbara Green demonstrates how David is shown and can be read as emerging from a young naive, whose early successes grow into a tendency for actions of contempt and arrogance, of blindness and even cruelty, particularly in matters of cult. However, Green also shows that over time David moves closer to the demeanor and actions of wise compassion, more closely aligned with God. Leaving aside questions of historicity as basically undecidable Green's focus in her approach to the material is on contemporary literature. Green reads the David story in order, applying seven specific tools which she names, describes and exemplifies as she interprets the text. She also uses relevant hermeneutical theory, specifically a bridge between general hermeneutics and the specific challenges of the individual (and socially located) reader. As a result, Green argues that characters in the David narrative can proffer occasions for insight, wisdom, and compassion. Acknowledging the unlikelihood that characters like David and his peers, steeped in patriarchy and power, can be shown to learn and extend wise compassion, Green is careful to make explicit her reading strategies and offer space for dialogue and disagreement.

Suk Yu Chan provides a revisit of John Calvin's interpretation of the doctrine of divine providence and builds upon a vast repository of quality research conducted by previous Reformation scholars. The author adopts a historical approach to explore Calvin's works from 1534–1559, and argues that from 1534–1541, Calvin used the image of the fountain to portray God as the source of everything, who has power to preserve and give life to all creatures on earth. Between the Latin edition of the Institutes in 1539 and the French translation of that work in 1541, Calvin was indecisive about the definition of special providence, articulating a fitful relationship between providence and soteriology in these two texts. In 1552, Calvin gradually ceased using the image of the fountain to portray God as the source of everything, and he also delivered three definitions of divine providence: general providence, special providence, and the very presence of God. Based on the theological understanding of divine providence which he had developed from 1534–1552, Calvin presented his exegesis on the Book of Job and the Book of Psalms through his sermons and commentaries. Furthermore, Calvin also discussed the importance of the human role in God's providence. While Calvin's theological understanding of God's providence was inherited by his successor, Theodore Beza, Beza applied it differently in his exegesis on the Book of Job. From 1534–1559, Calvin formulated his biblical doctrine of divine providence, articulating that divine providence is heavenly providence which is comprised of eternal predestination and divine preservation.

"This book analyses the character of Jonathan in 1 Sam 13-2 Sam 1 and in contemporary fiction. The first part of each chapter is devoted to the literary portrayal of Jonathan in the final form of the biblical text. It seeks to establish an interpretation that allows Jonathan to be read as a psychologically cohesive character. This part raises a series of questions. What kind of man is Jonathan who shows initiative, daring, and clear leadership ability (1 Sam 13-14), yet also is willing to lay down his crown before the usurper David's feet in humble submission (1 Sam 18-23)? What kind of son is Jonathan who rebels against Saul and takes David's part in the conflict between the two men, yet remains loyal to his father until the bitter end on Mount Gilboa? The second part of each chapter investigates the depictions of Jonathan in contemporary fiction, with focus on novels, short stories, and poetry. It explores how a wide range of modern retellings of the David saga highlight, transform, and subvert the biblical portrayal of Jonathan. This part responds to the series of questions raised in the first part. Together, the two parts demonstrate how fictional retellings both deepen and challenge the ways that scholars interpret the biblical text"--

The theo-political idea of covenant—a sacred binding agreement—formalizes relationships and inaugurates politics in the Hebrew Bible, and it was the most significant revolutionary idea to come out of the Protestant Reformation. Central to sixteenth-century theology, covenant became the cornerstone of the seventeenth-century English Commonweath, evidenced by Parliament’s passage of the Protestation Oath in 1641 which was the “first national covenant against popery and arbitrary government,” followed by the Solemn League and Covenant in 1643. Although there are plenty of books on Shakespeare and religion and Shakespeare and the Bible, no recent critics have recognized how Shakespeare’s plays popularized and spread the covenant idea, making it available for the modern project. By seeding the plays with allusions to biblical covenant stories, Shakespeare not only lends ethical weight to secular lives but develops covenant as the core idea in a civil religion or a founding myth of the early-modern political community, writ small (family and friendship) and large (business and state). Playhouse relationships, especially those between actors and audiences, were also understood through the covenant model, which lent ethical shading to the convention of direct address. Revealing covenant as the biblical beating heart of Shakespeare’s drama, this book helps to explain how the plays provide a smooth transition into secular society based on the idea of social contract.

John Locke's treatises on government make frequent reference to the Hebrew Bible, while references to the New Testament are almost completely absent. To date, scholarship has not addressed this surprising characteristic of the treatises. In this book, Yechiel Leiter offers a Hebraic reading of Locke's fundamental political text. In doing so, he formulates a new school of thought in Lockean political interpretation and challenges existing ones. He shows how a grasp of the Hebraic underpinnings of Locke's political theory resolves many of the problems, as well as scholarly debates, that are inherent in reading Locke. More than a book about the political theory of John Locke, this volume is about the foundational ideas of western civilization. While focused on Locke's Hebraism, it demonstrates the persistent relevance of the biblical political narrative to modernity. It will generate interest among students of Locke and political theory; philosophy and early modern history; and within Bible study communities.

"The Oxford Handbook of the Historical Books of the Hebrew Bible offers 36 essays on the so-called "Historical Books": Joshua, Judges, 1-2 Samuel, 1-2 Kings, Ezra-Nehemiah, and 1-2 Chronicles. The essays are organized around four nodes: contexts, content, approaches, and reception. Each essay takes up two questions: (1) what does the topic/area/issue have to do with the Historical Books?" and (2) how does this topic/area/issue help readers better interpret the Historical Books?" The essays engage traditional theories and newer updates to the same, and also engage the textual traditions themselves which are what give rise to compositional analyses. Many essays model approaches that move in entirely different ways altogether, however, whether those are by attending to synchronic, literary, theoretical, or reception aspects of the texts at hand. The contributions range from text-critical issues to ancient historiography, state formation and development, ancient Near Eastern contexts, society and economy, political theory, violence studies, orality, feminism, postcolonialism, and trauma theory-among others. Taken together, these essays well represent the variety of options available when it comes to gathering, assessing, and interpreting these particular biblical books"--