Bitter the Chastening Rod follows in the footsteps of the first collection of African American biblical interpretation, Stony the Road We Trod (1991). Nineteen Africana biblical scholars contribute cutting-edge essays reading Jesus, criminalization, the enslaved, and whitened interpretations of the enslaved. They present pedagogical strategies for teaching, hermeneutics, and bible translation that center Black Lives Matter and black culture. Biblical narratives, news media, and personal stories intertwine in critical discussions of black rage, protest, anti-blackness, and mothering in the context of black precarity.

From support for racial discrimination to justification for struggle against the status quo, the biblical text and its key figures have played a prominent role in the development of religious discourse on pressing socio-political issues. Slavery and continued discrimination were given theological sanction through the Old Testament story of Ham, but what of his descendent Nimrod the hunter?" African American Religious Life and the Story of Nimrod" interrogates the nature and meaning of the biblical figure Nimrod's legacy for the children of Africa, shedding light on an intriguing question: For people of African descent is Nimrod famous, or infamous?

The biblical text and its key figures have played a prominent role in the development of religious discourse on pressing socio-political issues. Slavery and continued discrimination were given theological sanction through the Old Testament story of Ham, but what of his descendent Nimrod the hunter?

Callahan suggests that scholars have wrongly placed the sequence and therefore the importance of the works collectively known as the Johannine tradition - the Gospel of John and the Johannine Epistles. His proposal includes literary, theological, and historical analysis as he argues for the reevaluation of a significant part of the biblical canon.

Virtually all modern commentaries on Philemon agree with the interpretation from late antiquity that the letter treats the case of Onesimus, a pilfering runaway slave, who Paul is attempting to rehabilitate in the eyes of Philemon, his rightfully angry master. In this commentary, however, Allen Callahan tells another story. His reading of the rhetorical situation and reconstruction of the historical context provides a new narrative for the letter. He interpretation for which he argues is that of several nineteenth-century American abolitionist interpreters. Here, then, is not the story of a runaway slave but a story of the estrangement of two Christina brothers, Onesimus and Philemon. Professor Callahan proposes that his alternative reading of the letter offers a paradigm for Christian reconciliation that necessarily includes diplomacy, persuasion, forbearance, and reparations for injured parties. In other words, the letter speaks of the challenging implications of Christian love and the imperative of Christian justice. If there is an interpretation of great moment to be offered for this otherwise unremarkable piece of correspondence, then the treatment of these themes holds the promise of such an interpretation. Allen Dwight Callahan teaches New Testament at Harvard Divinity School.