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Right Texts, Wrong Meanings: Busting Myths from Popular New Testament Texts, by Sam Tsang
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Right Texts, Wrong Meanings takes some popular New Testament texts and meanings to illustrate how many Christians have misunderstood the Bible. Along the explorative journey, readers will learn that meanings are not as obvious as they seem. At the same time, they will also learn that with the right method, the possible meanings are within their grasp.
- Sales Rank: #1698876 in Books
- Brand: Brand: Wipf Stock Pub
- Published on: 2013-02-18
- Released on: 2013-02-18
- Original language: English
- Number of items: 1
- Dimensions: 9.00" h x .44" w x 6.00" l, .60 pounds
- Binding: Paperback
- 192 pages
Features
- Used Book in Good Condition
Most helpful customer reviews
1 of 1 people found the following review helpful.
Impressive but misleading
By Noj Nagotsch
Tsang’s attempt to look at biblical passages that have often been misunderstood in their contextual meaning is admirable; however, he himself has also derived wrong interpretive meaning for application. This endeavour stems from Tsang’s creative and innovative approach to the biblical texts. Unfortunately, this effort proves to be futile when Tsang’s interpretive approach is flawed by his own oversight of historical (cultural, social, religious, etc) and literary information, and failed to conclude sensibly according to the rhetorical meaning of the text. The result is that wrong meaning is derived, just as the stipulated title, “Right Texts, Wrong Meaning”. The problems in this book are compounded by numerous oversights on the author’s part. (1) He has failed to grasp the literary context of the biblical text, though he advocated in his writing. That is, he did not trace far enough in the previous verses to determine the contextual inclusio in order to define the extent of the subject in the discourse that he was examining. (2) He did not grasp the skill of rhetorical reading despite he claimed to use it. Rhetorical reading requires understanding the persuasion of the writing, and that meaning is conveyed through language and literary devices. Tsang did not exhibit such reading in his criticism of the biblical text. (3) He seemed to have a narrow perspective of the New Testament history and literature, and he certainly did not grasp the religious teachings of the first-century Judaism. His Judaistic knowledge appeared to be biased by his understanding of NT, and it is slanted toward a distorted Christian perspective. Thus, he failed to spot the hiatus between the teachings of OT and Judaism, and Christian theology. And (4) his understanding of OT has numerous gaps that need to be filled. That could be the reason why he fails to capture the contextual meaning of the NT texts pertaining to the first-century Palestine. These are the major pitfalls in the book; however, there are some minor ones. Constraint by the scope of this review, I will only illustrate briefly through the example below.
“Chapter 1 Matt 7:1-12 To Judge or Not to?” Tsang states that the beginning of the context starts at 7:1, which in fact should be 6:1, where Jesus begins the conversation of the “do not” messages (except 6:22-23 is implied). The Sermon on the Mount (Matt 5-7) is about the qualitative characteristics of kingdom people, not in the spiritual but ethical sense. It is not about self-righteousness, rather genuine righteousness. On this note, the “Self-righteous Pharisee” which implied negativity toward the Pharisees by Tsang, is questionably correct. Matt 4:18-5:1 tells us that the audiences were the Galileans and the disciples, and not the Pharisees. Therefore, to direct Matt 7:1-12 toward the Pharisees is superimposing preconceived ideology onto the text, and it is Tsang’s failure to grasp the literary context of the biblical text. Tsang understands the removing of the sawdust in one’s eyes as one who is “open to correction and self-betterment”. But the plural pronoun in “You hypocrite . . . your own eye, and you will see . . . to take” shows that the historical audiences should examine themselves, so that to help remove the sawdust from their neighbours’ eyes. It is not for their person correction and self-betterment as advocated by Tsang, but for social and communal good. Yet, Tsang linked 7:6 to 7:1-5 to hypothesize the dealing of the unrepentant person, “dealing with erring brother”, and the community should determine what is sacred and what is not. But Tsang has forgotten that the “do not” messages beginning from Matt 6 set the tone to remind Jesus’ audiences to observe the rituals of clean and unclean according to Leviticus, which Tsang’s poor understanding of Levitical laws has hindered him to perceive this. A further note, hypocrisy mentioned by Tsang in this chapter is different from the hypocrisy in Luke 12:1, 54-56, where Jesus remarks that the Pharisees were hypocrites because they were unable to interpret what God was doing, and thus, their piety was a sham, which they thought they were true. Tsang apparently treated hypocrisy similarly in all biblical texts, which is a “stereotype” syndrome.
While Tsang may be right that 7:7-11 is about grace, just as God is gracious to give us good gifts, he erred in applying it as a context to 7:1-12. Vv 7-11, in the light of the Sermon on the Mount, is about an ethical characteristic of “love your neighbour as yourself” that is enacted according to Jewish scriptural teachings. The author of Matthew used the analogy of giving from God to us and father to a child appropriately according to the needs to demonstrate how one should help one’s neighbour practically. Tsang, however, understands 7:7-11 as God’s gracious giving, and hinges on 7:12 as the “Golden rule”, to conclude that one should not be hypocritical in dealing with people. His understanding is flawed by the poor understanding of OT’s objective is to enable the Jews to be God’s people, and the genuine relationship with God should exhibit in their genuine relationship with each other, and vice-versa. It is confirmed by Jesus’ words, “for this is the law and the prophets”, which obviously Tsang is blinded by his misconception of first-century Judaism and misreading of the OT.
From the above brief observation, Tsang’s conclusion is wrong and detached from the contextual meaning of Matt 7:1-12. One more mistake to mention. Tsang constantly misreads the plural “you” to imply a communal responsibility and not individual. His use of the analogy of “we” and “you” in English usage to explain the Greek usage of “you” in plural is not quite accurate. Although both pronouns address a collective audience, “we” implies a sense of togetherness, while “you” implies a sense of collective individual (apart from the majestic plural). And the usage of “you” in the biblical context of Matthew implies individual responsibility, which can be seen through rhetorical reading that Tsang claimed but failed to grasp the skill. The communal good will ensue when individuals respond according to God’s teachings. However, the denotation of “you” as communal responsibility has been the interpretive key in Tsang’s book, and it is the misunderstanding of pronoun usage.
The example of Tsang’s interpretive problem is not limited to the above observation and one illustration because the flaws are interspersed in the pages and only through careful reading, that one will detect them. Generally, Tsang’s interpretation is erroneous, and they are evident throughout the entire book. It is extremely time-consuming to extract Tsang’s seemingly slighted mistakes from his writing, as they were in too many aspects, if one is to do a faithful job. It is disappointing that a good topic is marred by unskilfully handling the materials. This book does not do anybody good in reading the Bible; instead, it confuses the serious readers by the impressive thoughts that have no substances. Most readers who depend on reviews written on the book cover will find that many renowned scholars have commended Tsang’s book, and that may be out of courtesy to support a fellow-brother’s idea. But based on the points mentioned above and many other unlisted problems from the reading of Tsang’s interpretative analysis in the book, I do not recommend it unless improvement is evident on the understanding of OT, Judaism, and rhetorical criticism. A star is given out of courtesy for the effort on writing such a topic.
1 of 1 people found the following review helpful.
Very thorough, yet understandable and needed
By Doug
Every day on social networking sites I see single Bible verses quoted and applied to something far from the meaning of the texts in which the quote appears. Many seem to have the mentality that scripture is simply a collection of self-help proverbs, meant to help us feel good about everything and anything. No care whatsoever is given to the entire text of which the verse is a part. Interesting to me is that we do this with nothing else. Seems that everyone is an expert and feels free to pull any text out to apply it to whatever situation we are in at the moment, especially if it makes us feel good and happy.
Dr. Tsang covers this in his new book, which is very readable and right on, written especially for non-academic readers, though more advanced students will benefit greatly as well. Read the introduction here and you will quickly see what the author aims to accomplish and does. As you read you will, at the same time, learn to be more able to study other texts on your own and do so productively. Tsang not only teaches about the texts but teaches the reader how to study in his careful outline of his own method.
I highly recommend this book IF you have any interest in understanding texts and getting them right. If you prefer to just throw out of context quotes out there and feel good doing so then you will not benefit from it. Well worth the investment, for that is what it is.
1 of 1 people found the following review helpful.
What you thought you knew...
By DMack
Sam Tsang hits the mark on this book as he leads fellow believers into a thoughtful and analytical approach to understanding some of our most misunderstood Scripture verses. I have been an online friend of Sam's for over 6 years since 2007 whle serving in Iraq. I can truly attest that there is no guile or hidden agenda to Sam's writings. This body of work is true to the heart of the Scriptures and the author's original meaning as inspired by God. Don't be afraid to challenge what you've previously held as true - the Truth may actually surprise you!
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