Brief Review of Runge's A Discourse Grammar of the Greek New Testament

I posted my review on Amazon this morning and thought I'd add it here. It is of Runge's excellent work on Greek discourse. I recommend it to you.

His website is a resource in itself.

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TThough the book covers a fair bit of ground, its take-home value for me is two fold.

First, the opening chapter provides a set of controlling principles for discourse study. These are excellent for their simplicity. They include: "choice implies meaning," distinguishing "semantic meaning versus pragmatic effect," understanding "default versus marked framework," and recognizing "prominence and contrast." Chapter one will provide any student of Greek with basic linguistic wisdom. It is unusual for its depth and simplicity--a must read.

Second, Runge organizes the markedness of words used to connect propositions. His grasp of discourse is evident when he comes to presenting the data. These connecting words are assigned characteristics rather than placed in lists (explicitly in contrast to Wallace on this front). Each connecting word (8 total plus asyndeton) is considered in terms of continuity, discontinuity, correlation, forward-pointing, and additional semantic constraints. Runge compiles this in simple chart form as he moves along. This is gold for evaluating discourse and provides insight when tracing the argument of the author.

Both of the above strengths are found in Part 1, which Runge aptly calls 'Foundations.' The more rigorous student will continue to discover an accessible resource as Runge builds from here in the remainder of the book. I highly recommend his work.

The Minister and His GNT

"The chief reason why preachers do not get and do not keep up a fair and needful knowledge of the Greek New Testament is nothing less than carelessness, and even laziness in many cases. They can get along somehow without it, and so let it pass or let it drop."

-AT Robertson in The Minister and His Greek New Testament, chapter 1.

Coffee and the KJV

Another story:

A guest comes into Java and asks Suemi if they make smoothies. They explain that they do not like coffee at all . . .

Wanting to put the guest at ease, she replies: "We are not respecters of persons." Suemi did not even try to explain herself.


I love my wife.

Inadequate Conceptions of the Treasure

Calvin's commentaries are richly devotional each time I turn to them for aid. This time was no exception. Here is part of his comments on Ephesians 1:19. I love the first line:

We never form adequate conceptions of the treasure revealed to us in the gospel; or, if we do, we cannot persuade ourselves that it is possible for us to do so, because we perceive nothing in us that corresponds to it, but everything the reverse. Paul's object, therefore, was not only to impress the Ephesians with a deep sense of the value of Divine grace, but also to give them exalted views of the glory of Christ's kingdom. That they might not be cast down by a view of their own unworthiness, he exhorts them to consider the power of God; as if he had said, that their regeneration was no ordinary work of God, but was an astonishing exhibition.

Bible Knowledge

I am reading through Isaiah and am struck with how many passages I'm familiar with from my NT Bible knowledge. That is, I am reading the OT and being reminded of the NT passage which quotes it. This is not a problem per se. However, the author(s) seem to understand it working the other way around primarily--the NT evoking the OT in the minds of its readers, not the OT evoking the NT's use of the OT in the mind of its readers. We Christians who do not know our OT well are an odd bunch.

John of Damascus: "there is no question of choice in the matter"

This morning I was reading John of Damascus for a class. In An Exact Exposition of the Orthodox Faith, he write words which reminded me of Mark 9. Jesus said it is better to enter life crippled, lame, or with one eye than with two hands, two feet, or two eyes to be thrown into hell.

"Notice that there are certain things that occupy a place intermediate between what is voluntary and what is involuntary. Although they are unpleasant and painful we welcome them as the escape from a still greater trouble; for instance, to escape shipwreck we cast the cargo overboard."

And the next paragraph by John of Damascus reminded me of the kingdom parables (and an emphasis of John Piper's teaching) . . .

"Notice also that children and irrational creatures perform voluntary actions, but these do not involve the exercise of choice: further, all our actions that are done in anger and without previous deliberation are voluntary actions, but do not in the least involve free choice. Also, if a friend suddenly appears on the scene, or if one unexpectedly lights on a treasure, so far as we are concerned it is quite voluntary, but there is no question of choice in the matter. For all these things are voluntary, because we desire pleasure from them, but they do not by any means imply choice, because they are not the result of deliberation. And deliberation must assuredly precede choice, as we have said above."

A Number

Here is a quick true story.

Man at Java: Can I have an application?
Suemi: Sure. Here you go!
(Man at Java fills out application and returns it to Suemi)
Man at Java: Do you have a number?
Suemi: I don't give it out. I'm married.
Man at Java: Oh, I mean for the store.
Suemi: Oh, yeah. Here you go . . .

I love my wife.