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Understanding Biblical Law: Skills for Thinking With and Through Torah
We tend to be perplexed by the psalmists who express delight in God's laws. We see biblical law as a long list of rules with harsh punishments, and the more we read the biblical law within modern legal frameworks, the stranger it appears. We are too estranged from its world, aims, and concerns to see its beauty and wisdom.
In Understanding Biblical Law, Dru Johnson reorients the reader to see biblical law through ancient Israelite eyes. He deconstructs common myths regarding biblical law and shows how it often differs significantly from both modern law and ancient Near Eastern law. Johnson weaves in an ancient murder mystery between chapters to show how ancient Israelites could have reasoned with and through Torah to solve real-life problems. He then demonstrates how we can do the same by discerning biblical law's literary and historical contexts, appreciating its sophisticated wisdom, and distinguishing it from our modern legal notions.
This book is engaging and accessible for undergrads and laypeople but robust enough for seminarians. Johnson demonstrates a skill-based approach for interpreting Old Testament law and uses examples to encourage readers to practice these skills for themselves.
When we enter the biblical world, we see with the psalmists the beauty and sophistication of Israel's laws and discover a rich resource for thinking about the law's theological implications for Hellenistic Judaism, the New Testament, and readers today.
In Understanding Biblical Law, Dru Johnson reorients the reader to see biblical law through ancient Israelite eyes. He deconstructs common myths regarding biblical law and shows how it often differs significantly from both modern law and ancient Near Eastern law. Johnson weaves in an ancient murder mystery between chapters to show how ancient Israelites could have reasoned with and through Torah to solve real-life problems. He then demonstrates how we can do the same by discerning biblical law's literary and historical contexts, appreciating its sophisticated wisdom, and distinguishing it from our modern legal notions.
This book is engaging and accessible for undergrads and laypeople but robust enough for seminarians. Johnson demonstrates a skill-based approach for interpreting Old Testament law and uses examples to encourage readers to practice these skills for themselves.
When we enter the biblical world, we see with the psalmists the beauty and sophistication of Israel's laws and discover a rich resource for thinking about the law's theological implications for Hellenistic Judaism, the New Testament, and readers today.
208 pages, Paperback
Published October 21, 2025
23 people are currently reading
107 people want to read
About the author
Dru Johnson
16 books45 followersDru Johnson (PhD, University of St. Andrews) is Templeton Senior Research Fellow and director of the Abrahamic Theistic Origins Project at Wycliffe Hall, University of Oxford. He is also a visiting professor at Hope College, director of the Center for Hebraic Thought, editor of the Routledge Interdisciplinary Perspectives on Biblical Criticism series, and cohost of the OnScript podcast. His books include Biblical Philosophy and Human Rites: The Power of Rituals, Habits, and Sacraments. Johnson splits his time between Holland, Michigan, and Oxford, England.
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Displaying 1 - 12 of 12 reviews
December 10, 2025
4.5 stars, very helpful, accessible framework for reading biblical law
January 12, 2026
Dru Johnson, in my opinion, is one of the best Christian thinkers and teachers working to introduce the church and academy to Hebraic philosophy. This is his best book. It’s accessible and insightful. For anyone who gets lost, confused, or bored midway through Exodus until the ending of Deuteronomy, this is a must read. A unique feature of this book is that Dr. Johnson uses a fictional story of a Hebrew family working through how to understand and apply Torah in a challenge they are facing. The story is spread out throughout the book, allowing the reader to learn how Torah works from Dr. Johnson’s teaching and from the narrative.
January 2, 2026
"It's difficult to find anything resembling Martin Luther's concept of law versus gospel- as if those two things operate in contradistinction from eachother across Christian scripture." (page 7)
"Biblical law, as literature alone, towers over ancient and modern legal texts as more richly sophisticated, with high-context forms of reasoning." (page 7)
Johnson, in one of the best books on Biblical Law that I've come across yet, goes on to insist that if we are going to be good readers of the Law we need to become aware of bad habits when it comes to defining the Law. We must practice "reading the Law in context."
Johnson describes how the Biblcal Law existed in its own "legal cosmos," and as such not only reads foreign to our modern legal structures but also operates as a critique of other ANE "legal cosmos" in proximity to its own. As such, the first characteristic to note is that Law in this sense is to be undersetood as story. Or more specifically, the story of a covenant between two parties (God and God's people). This covenant story is about the transformation of the cosmos, or in the language of Biblical Law "new creation."
Some markings he sets out for distinguishing Biblical Law:
Instruction (positive formation)
Prohibition (historically narrated encounters with Yahweh)
Flows through the community to the individual
Focused on repsonsibility to a diverse grouping of things and people
Presented in story with an emphasis on tending to the Law or crossing it
Fleshed out through discernment within a diverse group of people with an intention of restoration, reconciliation and remedy
And perhaps most important- it takes the shape of an ANE agrarian community who's language was slavery, exodus and exile. Thus Law is always directed towards the subject of vulnerability. And in the cosmic sense, the entire framework of the Law is the blessing of the people for the sake of blessing the whole of creation.
To help us as readers gain a sense of how this works, Johnson structures the book as one part story, one part academics/explanation. The story is a singular fictional story about a possible murder in Israel. It is, as the auther states, patterned (in an imaginative way) after the Pentateuch itself. The result is following along with a real time example so as to see how the explanation works in context. It gives this book a certain dynamism that helps the whole thing really come alive. It is after all, in part, about giving us as readers the tools for better interpretive practice, but that should be something anchored in our lives, our own contextualization. That's what makes the Law a living, breathing, flexible and responsive entity.
He uses the word baggage to descsribe what we as modern readers often carry into such discussions. Beginning with our tendency to hear the word Law and think prohibition and punishment. We think in terms of the fewer rules the better, as such things are about restricting what we can do, however necessary we see this to be in the face of certain disorders. We tend to see them as statutes which, through establishing what we are not allowed to do, gives us the ability to distinguish between what is allowed and what is not. Life, as it is understood in our modern Western context, operates within those boundaries. For those informed by Biblical Law in its ANE context, "the biblical authors treat legal material as compendia of legal and ethical norms, rather than statutory codes." (page 28) As instruction, "it reasons" with the people (page 32), and the way it reasons with people is through public discourse and oral translation to and with the whole (the community). That this included men, women, children and foreigners should be shocking and striking to us, but that requires knowing how Biblical Law contrasts with the common Law that surrounded them in their world. If discussion of common law is typically contained to the ones keeping justice (the higher courts if you will), in Biblical Law the discussion happens within the community.
And in one of the most important aspects of Biblical Law, Johnson emphasizes how, over and against that which is so tightly ingrained in our consciousness today, is never aimed at punishment. This distinguishes between consequence of course, but the important thing here is that so much of our difficulty today in coming to Biblical Law revolves around our assumptions that what we are encountering are statutes which function as calls FOR violence. This doesn't reflect what the Biblical Law is actually communicating in its narrative, although if we don't understand how to read Biblical Law appropriately one can see how we might get there. If Johnson is able to break through that noise, it would be to say that to arrive in that place, however honest, has to do with our own modern lens, not with the Law itself. There's an irony to the fact that when we understand how Biblical Law speaks and functions we can see the ways in which it is operating as an express critique of the problem of Sin and Death in the surrounding cultures in its own day. In fact, when we do allow it to speak from its world into our own, what we would find is the table being turned on our own modern lens towards an express critique of the issues in our modern conceptions of justice and legalism. It might say to us, for example, that our systems speak things but they do not have the power or the ability to inform us or transform us away from Sin and Death.
Lest we forget, the primary rule of thumb, and the dominating lens, is always, where are the vulnerable in the picture the story (the Law) is describing and addressing. This, as Johnson points out, is formulated within their context as as an awareness that "anyone can become vulnerable." (page 43) Further yet, Johnson goes to great lengths to show how Biblical Law is not prescriptive. It is "the world as it should be." It is, as Johnson says, "a compromise document" that ermerges within a covenant relationship (page 49). And it emerges within a larger cosmic concern and national narrative in which we find the particular revelation of God in history. If we are looking at the Law as though it is describing the way the world should be we are looking at it through a problematic western lens. We are missing the story that any such participatory language is being informed by. This might be difficult for many of us to wrap our minds around in our modern context, but the fact that Biblical Law exists within the flexibiltiy of changing cultures and qeustions is actually a mark of its power not an example of contradiction.
Biblical Laws, as we engage it within the covenant story, evoke the imagination in its readers and hearers in its world. The quesiton we must always be asking is, what were they imaginging? The short answer is the new creation informed by the rule (abiding presence) of God. This is imagined as the defeat of what is called the Powers of Sin and Death. Any time we find ourselves lost in the specifics of what was a functional ANE society wrestling with the idea of a God who revealed His name in the midst of their norms and language, this is the story that can pull us out and remind us where we are. Problems for modern readers always come from getting lost in the particulars of societal rules, reframing them as statutes and "the ends" or purpose of the story, and then retelling a different story than that central imaginative motivation. Along these same lines, one other thing that can help us navigate this story is always remembering that this "community" is one which is made up of a mix-match of people from all of the nations as it finds this centralizing idea called Israel being formed "along the way." This is what informs the Law as both convenant and conversation with this diverse group of people. Unlike the political rule and systems though, its not governed by the powers, rather it is governed by a formed and transformed community of participants within the rule of God, a transformation that is expressly bent in this story around the vulnerable and oppressed- expressly because this is what it formed by and through as it makes its way to Sinai. One interesting note to this end that Johnson makes in tackling misconceptions about the sacrificial system and rites within ancient Israel, is that this "common" language of the ANE nations is transformed from Death to Life precisely by beginning in the participatory domain of an "Israelite homestead" well before coming to their climatic point (in the narrative) in the tabernacle/temple. This is precisely how we arrive at the idea of an Israelites moral formation in line with God's revelatory act in entering into history. It is how the Law reasons with the people, and you can see how the only way to the tabernacle/temple is through the "community."
These thoughts reflect a broad reflection on what is an incredibly practical, grounded, and applicable exploration of Biblical Law intended to give us the tools to not just be better readers, but better participants. To actually step into a story that desires and imagines transormation from Death to Life, and not just for us but for the whole of creation. If the Law evokes this covenant relationship, for us to enter into the Law today is to do so in equal relationship. it is invitation to think with and through, with the THROUGH part bringing us to action. The freedom to act in the world within our own context and language. Its not simply looking to critique misunderstandings, its seeking to offer us the rhythm of the story itself in a formative sense. That's the openendeness that the book leaves us with, and it feels both welcome and challenging. precisely because of the ways it ultimately uses the academics to get us beyond the mere thinking about the Law. For it to humble us we must live it, and the surprising outcome I think for many of us who grew up with certain ways of reading just might be that in living it we don't become rule followers or judgment weilding death mongerers bent on commands for conquest and calls for blood and genocide. To truly enter into the Law is to find and participate in a story that sees such things as products of Sin and Death and to find the hope that it has an answer in God's revelatory "showing up" in history.
"Biblical law, as literature alone, towers over ancient and modern legal texts as more richly sophisticated, with high-context forms of reasoning." (page 7)
Johnson, in one of the best books on Biblical Law that I've come across yet, goes on to insist that if we are going to be good readers of the Law we need to become aware of bad habits when it comes to defining the Law. We must practice "reading the Law in context."
Johnson describes how the Biblcal Law existed in its own "legal cosmos," and as such not only reads foreign to our modern legal structures but also operates as a critique of other ANE "legal cosmos" in proximity to its own. As such, the first characteristic to note is that Law in this sense is to be undersetood as story. Or more specifically, the story of a covenant between two parties (God and God's people). This covenant story is about the transformation of the cosmos, or in the language of Biblical Law "new creation."
Some markings he sets out for distinguishing Biblical Law:
Instruction (positive formation)
Prohibition (historically narrated encounters with Yahweh)
Flows through the community to the individual
Focused on repsonsibility to a diverse grouping of things and people
Presented in story with an emphasis on tending to the Law or crossing it
Fleshed out through discernment within a diverse group of people with an intention of restoration, reconciliation and remedy
And perhaps most important- it takes the shape of an ANE agrarian community who's language was slavery, exodus and exile. Thus Law is always directed towards the subject of vulnerability. And in the cosmic sense, the entire framework of the Law is the blessing of the people for the sake of blessing the whole of creation.
To help us as readers gain a sense of how this works, Johnson structures the book as one part story, one part academics/explanation. The story is a singular fictional story about a possible murder in Israel. It is, as the auther states, patterned (in an imaginative way) after the Pentateuch itself. The result is following along with a real time example so as to see how the explanation works in context. It gives this book a certain dynamism that helps the whole thing really come alive. It is after all, in part, about giving us as readers the tools for better interpretive practice, but that should be something anchored in our lives, our own contextualization. That's what makes the Law a living, breathing, flexible and responsive entity.
He uses the word baggage to descsribe what we as modern readers often carry into such discussions. Beginning with our tendency to hear the word Law and think prohibition and punishment. We think in terms of the fewer rules the better, as such things are about restricting what we can do, however necessary we see this to be in the face of certain disorders. We tend to see them as statutes which, through establishing what we are not allowed to do, gives us the ability to distinguish between what is allowed and what is not. Life, as it is understood in our modern Western context, operates within those boundaries. For those informed by Biblical Law in its ANE context, "the biblical authors treat legal material as compendia of legal and ethical norms, rather than statutory codes." (page 28) As instruction, "it reasons" with the people (page 32), and the way it reasons with people is through public discourse and oral translation to and with the whole (the community). That this included men, women, children and foreigners should be shocking and striking to us, but that requires knowing how Biblical Law contrasts with the common Law that surrounded them in their world. If discussion of common law is typically contained to the ones keeping justice (the higher courts if you will), in Biblical Law the discussion happens within the community.
And in one of the most important aspects of Biblical Law, Johnson emphasizes how, over and against that which is so tightly ingrained in our consciousness today, is never aimed at punishment. This distinguishes between consequence of course, but the important thing here is that so much of our difficulty today in coming to Biblical Law revolves around our assumptions that what we are encountering are statutes which function as calls FOR violence. This doesn't reflect what the Biblical Law is actually communicating in its narrative, although if we don't understand how to read Biblical Law appropriately one can see how we might get there. If Johnson is able to break through that noise, it would be to say that to arrive in that place, however honest, has to do with our own modern lens, not with the Law itself. There's an irony to the fact that when we understand how Biblical Law speaks and functions we can see the ways in which it is operating as an express critique of the problem of Sin and Death in the surrounding cultures in its own day. In fact, when we do allow it to speak from its world into our own, what we would find is the table being turned on our own modern lens towards an express critique of the issues in our modern conceptions of justice and legalism. It might say to us, for example, that our systems speak things but they do not have the power or the ability to inform us or transform us away from Sin and Death.
Lest we forget, the primary rule of thumb, and the dominating lens, is always, where are the vulnerable in the picture the story (the Law) is describing and addressing. This, as Johnson points out, is formulated within their context as as an awareness that "anyone can become vulnerable." (page 43) Further yet, Johnson goes to great lengths to show how Biblical Law is not prescriptive. It is "the world as it should be." It is, as Johnson says, "a compromise document" that ermerges within a covenant relationship (page 49). And it emerges within a larger cosmic concern and national narrative in which we find the particular revelation of God in history. If we are looking at the Law as though it is describing the way the world should be we are looking at it through a problematic western lens. We are missing the story that any such participatory language is being informed by. This might be difficult for many of us to wrap our minds around in our modern context, but the fact that Biblical Law exists within the flexibiltiy of changing cultures and qeustions is actually a mark of its power not an example of contradiction.
Biblical Laws, as we engage it within the covenant story, evoke the imagination in its readers and hearers in its world. The quesiton we must always be asking is, what were they imaginging? The short answer is the new creation informed by the rule (abiding presence) of God. This is imagined as the defeat of what is called the Powers of Sin and Death. Any time we find ourselves lost in the specifics of what was a functional ANE society wrestling with the idea of a God who revealed His name in the midst of their norms and language, this is the story that can pull us out and remind us where we are. Problems for modern readers always come from getting lost in the particulars of societal rules, reframing them as statutes and "the ends" or purpose of the story, and then retelling a different story than that central imaginative motivation. Along these same lines, one other thing that can help us navigate this story is always remembering that this "community" is one which is made up of a mix-match of people from all of the nations as it finds this centralizing idea called Israel being formed "along the way." This is what informs the Law as both convenant and conversation with this diverse group of people. Unlike the political rule and systems though, its not governed by the powers, rather it is governed by a formed and transformed community of participants within the rule of God, a transformation that is expressly bent in this story around the vulnerable and oppressed- expressly because this is what it formed by and through as it makes its way to Sinai. One interesting note to this end that Johnson makes in tackling misconceptions about the sacrificial system and rites within ancient Israel, is that this "common" language of the ANE nations is transformed from Death to Life precisely by beginning in the participatory domain of an "Israelite homestead" well before coming to their climatic point (in the narrative) in the tabernacle/temple. This is precisely how we arrive at the idea of an Israelites moral formation in line with God's revelatory act in entering into history. It is how the Law reasons with the people, and you can see how the only way to the tabernacle/temple is through the "community."
These thoughts reflect a broad reflection on what is an incredibly practical, grounded, and applicable exploration of Biblical Law intended to give us the tools to not just be better readers, but better participants. To actually step into a story that desires and imagines transormation from Death to Life, and not just for us but for the whole of creation. If the Law evokes this covenant relationship, for us to enter into the Law today is to do so in equal relationship. it is invitation to think with and through, with the THROUGH part bringing us to action. The freedom to act in the world within our own context and language. Its not simply looking to critique misunderstandings, its seeking to offer us the rhythm of the story itself in a formative sense. That's the openendeness that the book leaves us with, and it feels both welcome and challenging. precisely because of the ways it ultimately uses the academics to get us beyond the mere thinking about the Law. For it to humble us we must live it, and the surprising outcome I think for many of us who grew up with certain ways of reading just might be that in living it we don't become rule followers or judgment weilding death mongerers bent on commands for conquest and calls for blood and genocide. To truly enter into the Law is to find and participate in a story that sees such things as products of Sin and Death and to find the hope that it has an answer in God's revelatory "showing up" in history.
November 29, 2025
2025 reads: 25
Rating: 4.5 stars
Dru Johnson provides a warm and practical analysis of how to inhabit biblical law. The book situates the law within its historical context and traces several ethical and theological emphases. Johnson's work is greatly assisted by a historical fiction weaved in between the chapters that helps bring to life how biblical law may have functioned in the daily life of Israelites. I always feel like Johnson talks around his subject but this volume was better, especially with the fictional narrative to make concrete what is usually left in the abstract. Readers will be challenged in their own presuppositions and hopefully come to appreciate how one might think with and through Torah. Johnson's work certainly pushes back (implicitly) against naive, antiquated, and anti-Semitic readings of Torah that attempt to pit it with "Gospel" or "grace" or, god-forbid, "Christianity."
Rating: 4.5 stars
Dru Johnson provides a warm and practical analysis of how to inhabit biblical law. The book situates the law within its historical context and traces several ethical and theological emphases. Johnson's work is greatly assisted by a historical fiction weaved in between the chapters that helps bring to life how biblical law may have functioned in the daily life of Israelites. I always feel like Johnson talks around his subject but this volume was better, especially with the fictional narrative to make concrete what is usually left in the abstract. Readers will be challenged in their own presuppositions and hopefully come to appreciate how one might think with and through Torah. Johnson's work certainly pushes back (implicitly) against naive, antiquated, and anti-Semitic readings of Torah that attempt to pit it with "Gospel" or "grace" or, god-forbid, "Christianity."
October 22, 2025
⭐⭐⭐⭐☆ (4/5 stars)
Understanding Biblical Law by Dru Johnson was a pleasant surprise. I’ll be honest, I have no background in theology or law, but I still found this book clear, approachable, and genuinely interesting.
Johnson’s goal is to help readers see biblical law through ancient Israelite eyes, not through modern legal or moral frameworks. He explains that the Torah isn’t just a list of rules, it’s instruction for living wisely and justly, with a strong emphasis on protecting the vulnerable. I especially liked his comparison between modern law, which focuses on equality and restriction, and biblical law, which focuses on guidance and community.
The short murder mystery woven between chapters was an unexpected touch that made the book even more engaging, showing how ancient reasoning might have worked in practice.
Even without prior knowledge, I never felt lost, Johnson’s explanations and examples make complex ideas accessible.
Overall, it’s a thoughtful and surprisingly readable exploration of what biblical law meant in its original context and why it still matters today.
A big thank you to NetGalley and Baker Academic & Brazos Press | Baker for an advanced copy in exchange for an honest review. mic
Understanding Biblical Law by Dru Johnson was a pleasant surprise. I’ll be honest, I have no background in theology or law, but I still found this book clear, approachable, and genuinely interesting.
Johnson’s goal is to help readers see biblical law through ancient Israelite eyes, not through modern legal or moral frameworks. He explains that the Torah isn’t just a list of rules, it’s instruction for living wisely and justly, with a strong emphasis on protecting the vulnerable. I especially liked his comparison between modern law, which focuses on equality and restriction, and biblical law, which focuses on guidance and community.
The short murder mystery woven between chapters was an unexpected touch that made the book even more engaging, showing how ancient reasoning might have worked in practice.
Even without prior knowledge, I never felt lost, Johnson’s explanations and examples make complex ideas accessible.
Overall, it’s a thoughtful and surprisingly readable exploration of what biblical law meant in its original context and why it still matters today.
A big thank you to NetGalley and Baker Academic & Brazos Press | Baker for an advanced copy in exchange for an honest review. mic
October 21, 2025
Note: I do not have a theological background, but I do have a modern legal background, so I come at the review from that angle. I found it fascinating to learn about the contrast between modern and biblical law and examine the ways in which how our modern law is structured color our thinking of biblical law without us being aware of that perspective. This book was informative enough that I had to take notes. I don't want to summarize everything I learned because that would both give away the book and make for a way too long review. Therefore, two tiny tastes of things that I learned: 1) modern law tends to take the approach that things that are not forbidden are permitted while biblical law tells us what we shall do, what we may do, or gives a 'you may do all of these except that' position, 2) Modern law is structured with the ideal that everyone should be exactly equal under the law where biblical law is structured to protect vulnerable individuals. I recommend this book to anyone with an interest in either legal or theological studies.
September 16, 2025
I think the narrative woven between chapters illuminated the topic.
Johnson clarified in the first part that our concept of law as legislation is foreign to the idea of Torah as instruction. However, I would have appreciated seeing more about how the Torah was understood to reveal YHWH's character. He laid out how Iron Age thinking differs from ours, particularly in the agrarian survival angst, and encouraged readers to set aside our questions for the questions the Law focuses on.
The skills in Part 3 we laid out well with an example passage then listing a few other pages to try on. Many of Johnson's specific interpretations highlight the theme of how YHWH cares for the vulnerable.
**received early access via NetGalley from the publisher**
Johnson clarified in the first part that our concept of law as legislation is foreign to the idea of Torah as instruction. However, I would have appreciated seeing more about how the Torah was understood to reveal YHWH's character. He laid out how Iron Age thinking differs from ours, particularly in the agrarian survival angst, and encouraged readers to set aside our questions for the questions the Law focuses on.
The skills in Part 3 we laid out well with an example passage then listing a few other pages to try on. Many of Johnson's specific interpretations highlight the theme of how YHWH cares for the vulnerable.
**received early access via NetGalley from the publisher**
January 2, 2026
What an amazing book! Dru Johnson takes the complexities of Hebrew Law and skillfully presents an eminently accessible approach to reading and understanding it. His distinction between statutory and case law is just the beginning. This book is an ideal introduction to biblical law that will help the student, as one reviewer puts it, to “think differently about an oft-misunderstood corpus.” I believe its use can extend well beyond the classroom to the local church. Studying together and leveraging the learnings that permeate this work, the church will encounter the potential of the OT law to shape a people “into a just/righteous community for the sake of the nations” (13).
December 26, 2025
This book is excellent for thinking through how Old Testament law functioned as wisdom for them/then.
The major weakness is that it seems to stay there, writing as though we are all Israelites under the Old Covenant. You will need another book to take you from the shadow (Old Testament law) to the substance/reality (Christ). It will also be important for readers to think about how New Covenant believers ought to relate to Old Covenant law, another area this book does not directly address.
This book is great for what it accomplishes as long as readers don’t stop here.
The major weakness is that it seems to stay there, writing as though we are all Israelites under the Old Covenant. You will need another book to take you from the shadow (Old Testament law) to the substance/reality (Christ). It will also be important for readers to think about how New Covenant believers ought to relate to Old Covenant law, another area this book does not directly address.
This book is great for what it accomplishes as long as readers don’t stop here.
November 27, 2025
This is one of the best intro-level texts regarding the concept of "Torah" that I've yet read. Johnson helpfully pushes back on Western concepts of "legal reasoning" and provides practical meditations and a fictional narrative to flesh out a more-Hebraic approach to God's Law.
Video review here: https://youtu.be/FRWlY_P6-xE
Video review here: https://youtu.be/FRWlY_P6-xE
November 25, 2025
Incredible. If you’re curious on how to engage with the biblical law more thoughtfully, look no further. I appreciated his various exercises to “practice the skills” he unpacks, and have already been recommending it to others.
I will be returning to this book!
I will be returning to this book!
December 7, 2025
Best intro into the world of Torah laws that I've ever come across. Perfect for those who have struggled to understand or get through the law sections in the Bible.
Displaying 1 - 12 of 12 reviews