Could someone help Rank the follow Commentaries

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Lee | Forum Activity | Posted: Tue, Sep 2 2014 12:36 PM

Hello 

I wanted to organize my commentaries better. Can you help with which you think are the best sets and why.

Also I need help with which type of commentary some of them are. 

And which are the better Commentaries, i got most of these in the packages when i upgraded.

1.  Pulpit Commentary 78 vols    type:exegetical

2.  Boice’s Expositional Commentary 27 vols    type:expositional

3.  "Word Biblical Commentary 59 vols I don't have this I'm thinking about it" 

4.  Lange’s Commentary 61 vols    type:exegetical

5.  Calvin Commentaries 46 vols    type:exegetical

6.  The New American Commentary Series  (NAC) 40 vols    type:exegetical

7.  Opening Up Commentary Collection 30 vols    type:exegetical

8.  Black’s New Testament Commentary (BNTC) 13 vols    type:exegetical

9.  Exegetical Summaries Series 24 vols    type:exegetical

10.  The United Bible Societies NT & OT 49 vols    type:exegetical

11.  Wesleyan Bible Study Commentary Series 18 vols   type:exegetical

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Posts 1085
JohnB | Forum Activity | Replied: Tue, Sep 2 2014 1:10 PM

You might find this useful for types of commentary ...

http://www.logosbiblesoftwaretraining.com/documents/suggested-commentary-tags/

The rest of the site is excellent as well!

Posts 5318
Dan Francis | Forum Activity | Replied: Tue, Sep 2 2014 1:24 PM

Lee Garrison:
3.  "Word Biblical Commentary 59 vols I don't have this I'm thinking about it" 

I have not used every series you listed. But that said WBC is the best of the commentaries of those you listed that I have used. It has quality critical commentary from a moderate evangelical point of view and helpful explanations. The gospel according to John is not the most in depth volume in WBC but very good. I will post the treatment of John 7:53-8:10


3. A Woman Caught in Adultery (7:53–8:11)


Introduction

It is universally agreed by textual critics of the Greek NT that this passage was not part of the Fourth Gospel in its original form. The evidence may be summarized as follows. (i) It is omitted from our earliest copies of the Greek NT. (ii) In the East it is not found in the oldest form of the Syriac version, the Sahidic and sub-Achmimic, the oldest Bohairic MSS, some Armenian MSS, and the older Georgian version. In the West it is not in some Old Latin MSS and not in the Gothic version. (iii) No Greek commentator on the Gospel before Euthymius Zigabenus (twelfth century) discusses the passage, and Euthymius stated that the accurate copies of the Gospel do not contain it. (iv) No Eastern Fathers cite the passage prior to the tenth century. The earliest Western Fathers, Irenaeus, Tertullian, Cyprian, also make no reference to it. (v) The passage is found in the MS D, and in the mass of later Koine MSS, in some old Latin MSS, the Latin Vulgate, the Ethiopic version and a few MSS of other versions, the writings of Ambrose and Augustine; Jerome said that it was in many Greek and Latin codices. (vi) Many of the MSS which have the passage have asterisks or obeli, showing that the scribes knew the uncertainty of its status. (vii) There is an extraordinary number of variant readings in the passage. (viii) While most of the Greek MSS that include it set it in its present position, in the Ferrar group of cursives it follows Luke 21:38, in 225 it comes after John 7:36, in the Sinai Georgian MS 16 it follows 7:44, and a number of MSS, including the Armenian, set it after 21:25. (ix) The style and language are more akin to the synoptic Gospels than to the Fourth Gospel.
There are some uncertainties in the evidence. Eusebius states that Papias, writing in the mid-second century, “told another story about a woman who was accused of many sins in the presence of the Lord, a story which is contained in the Gospel according to the Hebrews” (HE 3.39.17); this could relate to the same episode as that in John 7:53–8:11, but of that we cannot be sure (see Vielhauer in Hennecke’s New Testament Apocrypha 1 [Tr. R. McL. Wilson. London: Lutterworth, 1963] 121–22). More important is the reference in the Syriac Didascalia vii, of the early third century: bishops dealing with repentant sinners are admonished to do “as he also did with her who had sinned, whom the elders set before him, and leaving the judgment in his hands, departed.” We cannot know where the author found the story, whether in a canonical or uncanonical gospel or in some other kind of writing.
It is clear that the story was not penned by the Fourth Evangelist (or any of the other three Gospel writers), yet there is no reason to doubt its substantial truth. The saying that it preserves is completely in character with what we know of our Lord, and quite out of character with the stern discipline that came to be established in the developing Church. (Augustine tells of the fear of some believers that the story would give their wives encouragement to sin with impunity! This led him to believe that this was the reason for its removal from the Gospel, de coniug. adult. 2.6.) We may regard the story as one of those incidents in the life of our Lord that circulated in the primitive Church and did not come to the notice of our Evangelists (unless the fear that Augustine mentions led them to keep it out of their Gospels!—an unlikely eventuality); it was saved from oblivion by some unknown Christian, who wrote it down. If we ask why it was set in its present place, the answer must be a genuine sense of fitness of context. The theme of judgment is strong in chaps. 7–8; the story could well be regarded as illustrative of 7:24 and 8:15–16; and we note the opposition of the Pharisees to Jesus in 7:46–52 and 8:13.


Bibliography

Becker, U. Jesus und die Ehebrecherin. BZNW 28. Berlin: Töpelmann, 1963. Blinzler, J. “Die Strafe für Ehebruch in Bibel und Halacha. Zur Auslegung von Joh viii 5.” NTS 4 (1957–58) 32–47. Campenhausen, H. von. “Zur Perikope von der Ehebrecherin (Joh 7:53–8:11).” ZNW 68 (1977) 164–75. Coleman, B. W. “The Woman Taken in Adultery, Studies in Texts: Jn 7:53–8:11.” Theol 73 (1970) 409–10. Derrett, J. D. M. “Law in the New Testament: The Story of the Woman Taken in Adultery.” NTS 10 (1963–64) 1–26. Jeremias, J. “Zur Geschichtlichkeit des Verhors Jesu vor dem hohen Rat.” ZNW 43 (1950–51) 148–50. Manson, T. W. “The Pericope de Adultera (Joh 7,53–8,11).” ZNW 44 (1952–53) 255–56. Osborne, R. E. “Pericope Adulterae.” CJT 12 (1966) 281–83. Riesenfeld, H. “Die Perikope von der Ehebrecherin in der frühkirchlichen Tradition.” SEÅ; 17 (1952) 106–11. Schilling, F. A. “The Story of Jesus and the Adulteress.” ATR 37 (1955) 91–106. Stauffer, E. Jesus war ganz anders. Hamburg: Wittig, 1967. 123–42. Trites, A. A. “The Woman Taken in Adultery.” BS 131 (1974) 137–46.


Translation

7:53And they went, each to his own home, 8:1but Jesus went to the Mount of Olives. 2At daybreak he appeared again in the temple, and all the people were coming to him, and he sat down and began teaching them. 3The scribes and the Pharisees bring a woman caught in adultery, and after setting her in the midst 4they say to him, “Teacher, this woman was caught in the very act of adultery; 5in the Law Moses commanded us to stone such women; now what do you yourself say?” 6They said this as a test, so as to frame a charge against him. But Jesus bent down and started writing on the ground with his finger. 7As they persisted in questioning him he sat upright and said to them, “Let the man among you who is without sin be the first to throw a stone at her.” 8And again he bent down and continued writing on the ground. 9But on hearing that, they went out one by one, beginning with the oldest,d and he was left alone, while the woman was still standing in the midst. 10He sat up and said to her, “Woman, where are they? Did nobody condemn you?” 11She answered, “Nobody, sir.” And Jesus said, “Nor do I condemn you; go, and from this time on don’t sin any more.”


Notes

a. Instead of μοιχείᾳ D reads ἁμαρτία, “an act of sin.” This has encouraged the belief that the story about the woman accused of “many sins” before the Lord, ascribed by Eusebius to the Gospel according to the Hebrews, was this narrative.

b. Some MSS add after the end of v 8, ἑνὸς ἑκαστου αὐτῶν τὰς ἁμαρτίας, “the sins of each one of them.”

c. Many MSS add ὑπὸ τῆς συνειδἠσεως ἐλεγχόμενοι, “being convicted by their conscience.”

d. After πρεσΒυτέρων some MSS add ἔως τῶν ἐσχάτῶν ἐσχάτων, “to the youngest,” others πάντες ἀνεχώρησαν, “so that all went out.”


Form/Structure/Setting

The setting has been discussed in the Introduction to the section. Since the narrative takes place during a period when Jesus was staying in Jerusalem, and on an occasion when he was teaching in the temple, it is natural to link it with the controversy stories of Mark 11:27–12:37; accordingly it is frequently classed as a controversy dialogue (so, e.g., Lindars, 308; Gnilka, 64). Since however the weight of the story falls on the saying of Jesus in v 7, it may be better to view it as a (biographical) apothegm (a saying set in a brief context), written down for the instruction of the Church in its treatment of offenders (so Bultmann, History of the Synoptic Tradition, 63; Schnackenburg, 2:169; Becker, 281).


Comment

7:53–8:3 The opening sentences are uncommonly reminiscent of Luke 21:37–38; they are similarly akin to the situation described in Luke 19:47–48, which finds instant illustration in Luke 20:1–2. This has confirmed many in their belief that the incident concerning the adulterous woman took place about the same time in the ministry of Jesus. Curiously v 3 is the only mention of the scribes in the present text of the Gospel, which is a reminder that for reasons of his own the Evangelist left them out of his account of the story of Jesus.
The woman was caught in the act of adultery. Was she married, or single? Billerbeck, followed by Jeremias, maintained the latter, on the ground that the Mishnah prescribes the more lenient form of execution by strangling for intercourse between a married woman and a man other than her husband, whereas the more serious punishment of stoning was meted out to a couple, one of whom was a betrothed woman (the evidence in Str-B 2:519–20). This has the startling effect of making the “woman” a girl, not less than twelve years of age but not more than twelve years and six months old (one less than twelve years old would go unpunished as a minor, one more than twelve-and-a-half would be strangled). Jeremias was prepared to maintain this, and it adds an almost unbearable pathos to the story and a shocking reflection on the Pharisees (Parables of Jesus, 1st Eng. ed, 158 n. 96). In his revised edition of the Parables, however, he withdrew that idea, presumably in the light of the information given by Blinzler, who discussed in detail the evidence for the various modes of punishment for immorality among Jews in the time of Jesus. The chief points made by Blinzler related to the term μοιχεύειν and its derivatives, which in the LXX and related Greek writings were used exclusively of adulterous actions of married persons, and the evident fact that the prescriptions in the Mishnah for the punishment of immoral sexual acts did not apply to the time of our Lord; the woman brought to Jesus for his judgment was married (see “Die Strafe für Ehebruch,” 34–47).
4–6 The Pharisees used this occasion of proved adultery to “test” Jesus and to have ground for a “charge” against him. If the time was near the end of Jesus’ ministry they would have known of his proclamation of the kingdom of God to the poor and the sinners, his compassion on the disreputable of society, and even his eating with them, thereby showing complete indifference to the ritual laws as currently understood. Well, here was a real sinner, and the Law demands that she should die for her wickedness. What does he think about it? There is no question of their seeking his advice; they simply wish to discredit him publicly. If he upholds the Law, he contradicts his way of life and his preaching; if he maintains his outlook and preaching regarding sinners and denies Moses, he shows himself a lawless person and perverter of the people who must be brought to justice.
Jesus declines to give an immediate answer. Instead he bent down (presumably still seated in his teaching position) and drew on the dusty ground with his finger. Thereby he set an unanswerable conundrum for exegetes of all time. What did he write? We cannot tell, but that does not prevent the exegetes from guessing! A number have thought that Jesus was simply doodling, whether to calm his anger at the action of the Pharisees or simply for time to think (Brown reports examples from Arabic literature of the Semitic custom of doodling when distraught, 334). T. W. Manson, with others, cited the custom of Roman judges writing out their decision on a case before announcing it (“The Pericope de Adultera,” 255–56), but that may be less relevant in a Palestinian context. Derrett offered an ingenious suggestion, based on the conviction that an adultery that was witnessed by two men looking on was likely to be a framed affair, probably through the connivance of the husband. As Jesus was seated, he could write only a limited number of letters in a row without moving, sixteen Hebrews characters in fact. The first sentence that Jesus wrote, and that suits that length, could have been Exod 23:1b: “You shall not support a wicked man (as a malicious witness)”: the second, Exod 23:7, “From a false matter keep far,” a text quoted in the comparable story of Susanna (“The Story of the Woman …”18–20). The suggestion is entirely possible, though as little provable as others. From ancient times the pertinence of Jer 17:13 to this incident has been noted: “Those who turn away from you will be written in the dust, because they have forsaken the Lord, the spring of living water.” It is suggested that this writing in the dust by Jesus was an example of his parabolic actions, reminding the woman’s accusers of this scripture, as though to say “You are those of whom the scripture speaks,” and a silent call to repentance (so Jeremias, Parables, 228). On this understanding the writing need not have been of actual words; the gesture would have been sufficient.
7–9 If to us the symbolic action of Jesus is ambiguous, his spoken word was devastatingly clear. Its immediate application will have been to the witnesses, since in a death by stoning, they had to throw the first stones. On Derrett’s view they had been party to a disgusting conspiracy, but in any case had apparently made no attempt to prevent the adulterous act. Speculation apart, the word of Jesus challenged their behavior, their motives, and their life in the sight of God, and they failed the test. But they were not the only sinners present, as everyone involved in the case was quick to realize. They all left, convicted by their consciences, as some early scribes recognized (see Notes on v 9). And the readers of the narrative know themselves to be included; the saying of Jesus, “Do not judge, or you too will be judged” (Matt 7:1), reminds us of our own sinfulness in the sight of God that could rightly be visited upon us.
10–11 Not till the accusers had departed did Jesus address the woman, and that presumably was to put her at ease and encourage her to speak to him (he knew that they had all gone!). What she said was little, but it led Jesus to utter a word of liberation: “Neither do I condemn you.” Coming from the man whom people called the prophet (6:14; 7:40), and some the Messiah, but who in reality was the Redeemer-Revealer with authority bestowed by God, it was an assurance of the mercy of God upon her. But that was not all; he added another statement: “From this time on, do not continue in sin”—neither that for which she had been brought to judgment, nor any other deed of defiance against God. Mercy from God calls for life unto God.


Explanation

The story is a superb illustration of the dictum of 3:17, of which (with the continuing vv 18–21) the whole account of Jesus at Tabernacles in chaps. 7–8 may be viewed as exposition. It serves both as a model for the Church’s attitude to prodigal sons and daughters and as an illustration of the gospel. As Schnackenburg saw, “The point is not the condemnation of sin but the calling of sinners: not a doctrine but an event. Jesus accepts sinners in God’s name; his will is not to judge but to save” (2:168). From this point of view it has often been subject for comment that no record is given of the woman’s acknowledging of her sin or repentance for it. Yet the Lord’s, “Neither do I condemn you,” must be taken as a declaration of forgiveness in the name of God. He saw her need and addressed himself to it. Whoever first recounted the story intended us to understand the word of forgiveness as a means of release for new life. Grace, by definition, is always undeserved. Here we see it in its starkest application (the same principle is embodied in the healing of the paralytic in Mark 2:1–12, and will have been the reason for its inclusion in the Gospel). If this is kerygma in its essentials, it is not left without didache (teaching). Release from life contrary to the will of God is always with a view to life according to the will of God. That is the fundamental principle of Christian ethics, as is set forth with plainest clarity in Rom 12:1–2; coming after the sustained doctrinal exposition in chaps. 1–11, the latter summarizes the content and motive of Christian living and is expounded in the chapters that follow. Here the notion is expressed in a sentence. In the nature of the case the power of the command is unexpressed, but the Gospel in which the incident has been set makes it clear that the grace of forgiveness is accompanied by the grace of new life by the Spirit. The Lord lifted up to heaven for the sin of the world sent the promised Spirit to enable the righteousness of God to be lived in the world. Life in the Kingdom of God is for kingdom of God living. To that the woman was sent into the world, as is every justified sinner.


George R. Beasley-Murray, John, vol. 36, Word Biblical Commentary (Dallas: Word, Incorporated, 2002), 143–147.

-Dan

Posts 1852
Ken McGuire | Forum Activity | Replied: Tue, Sep 2 2014 1:59 PM

Word Biblical Commentary is one of the better technical sets out there.  It is certainly the best of those listed, in my opinion.

A bit less technical, but still solid is Black's (/Harper) New Testament Commentary.  I do not have them in Logos, but have many volumes in print and they are generally a decent combination of readable, up to date, and fair in how they treat others.  You may not agree with the conclusions, but you will understand the views of others better.

I have not used the Exegetical summaries but from the extracts I have seen, they summarize others conclusions fairly well, but do not try to evaluate this.

The NAC would probably be similar to Black's from a more SBC perspective...

Calvin, of course, is a classic of theological exegesis, but it of course is not informed by anything since then.  Lange and Pulpit are maybe more technical than Calvin and less dated, but also show their age quite a bit.

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Posts 4155
abondservant | Forum Activity | Replied: Tue, Sep 2 2014 2:24 PM

I have NAC, Black and Calvin if excerpts from those would be helpful in your decision of which to purchase.

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Posts 2841
David Ames | Forum Activity | Replied: Tue, Sep 2 2014 2:32 PM

Lee Garrison:

10.  The United Bible Societies NT & OT 49 vols    type:exegetical

The idea behind this set is instructions on how to translate the Bible into yet another language.  One of the first sets that I added to my Logos library.

Posts 464
Dave Moser | Forum Activity | Replied: Tue, Sep 2 2014 3:20 PM

This is a really difficult question because the answer depends on how you're using them. For example:

Dan Francis:
But that said WBC is the best of the commentaries of those you listed that I have used.

This is true if you're doing academic work (and Exegetical Summaries is helpful for that too) but I find my WBC set relatively less helpful for sermon prep. For sermon prep I'd highly recommend Calvin, NAC (followed by Boice and Pulpit).

Posts 13420
Mark Barnes | Forum Activity | Replied: Tue, Sep 2 2014 3:23 PM

I'm not sure how helpful it will be to discuss which commentaries are best. Best for what? Here's how I'd describe them:

  1. Pulpit Commentary — a mix of exegetical, verse-by-verse notes, with ideas for putting into sermons. Rather dated now.
  2. Boice's Expositional — each chapter is a short sermon. Good for devotional reading, and for giving ideas about application and sermon structure. In this regard, bettered only by the Preaching the Word series IMO.
  3. Word Biblical Commentary — fairly technical, written by authors from quite a broad spectrum, centering somewhere to the left of conservative evangelical. The format can be frustrating, sometimes. Some excellent volumes, but not in the same league as Pillar, NIGTC and NICOT/NICNT.
  4. Lange's Commentary — a little like the Pulpit Commentary (though better quality), with a mix of exegetical/critical, doctrinal/ethical and homiletical/practical comments. Still dated though.
  5. Calvin's Commentary — from the master pastor-theologian. Obviously dated, though strangely less so than many 18th and 19th century works. Nearly always worth reading.
  6. NAC — Good intermediate yet detailed commentary. Conservative, sometimes to the point of being predictable, but possibly the most useful of all those you have mentioned.
  7. Opening Up — Simple and brief. It won't answer any of your questions, but it may model helpful ways of preaching a passage.
  8. Black's — I have a soft spot for this series. It comes from the more critical end of the theological spectrum, but not militantly so. It's at intermediate level, but written by top scholars, and is often fairly engaging. It's my go-to non-evangelical NT series.
  9. Exegetical Summaries — I like this series. It gives you very brief summaries of all the main viewpoints, on a verse-by-verse basis, by asking questions, and asking the right question is often a big help is solving the puzzle. I wish the tagging was better, but it gives you something you don't get elsewhere.
  10. UBS Handbooks — aimed primarily at translators, this gives you linguistic insight, and even the slightly specialised discussion about the difficulty of translating certain words into certain contexts often gives you a helpfully different perspective. Nowhere near enough theology to make it you primary source, but useful to consult.
  11. Wesleyan — a fairly light basic/intermediate commentary. I often don't get much from it as I find it more descriptive than analytical (though I'm not a Wesleyan).
Posts 1110
Lee | Forum Activity | Replied: Tue, Sep 2 2014 3:30 PM

Thanks Mark i should have said best for my use in Seminary study, and Sermon Prep.

1.  Pulpit Commentary 78 vols    type:exegetical, part of Gold Upgrade. 

2.  The New American Commentary Series  (NAC) 40 vols    type:exegetical, part of Gold upgrade.

3.  Black’s New Testament Commentary (BNTC) 13 vols    type:exegetical, part of Gold upgrade.

4.  Exegetical Summaries Series 24 vols    type:exegetical, part of Gold upgrade.

5.  The United Bible Societies NT & OT 49 vols    type:exegetical, part of Gold upgrade.

6.  Wesleyan Bible Study Commentary Series 18 vols   type:exegetical, came with Gold upgrade.

7.  Boice’s Expositional Commentary 27 vols    type:expositional, I just added this in July.

8.  Lange’s Commentary 61 vols    type:exegetical, part of Bronze upgrade.

9.  Calvin Commentaries 46 vols    type:exegetical, part of Bronze upgrade.

10.  Opening Up Commentary Collection 30 vols    type:exegetical, part of Bronze upgrade.

11.  "Word Biblical Commentary 59 vols I don't have this I'm thinking about getting it sometime." 

 

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Posts 5318
Dan Francis | Forum Activity | Replied: Tue, Sep 2 2014 3:30 PM

Dave Moser:

This is a really difficult question because the answer depends on how you're using them. For example:

Dan Francis:
But that said WBC is the best of the commentaries of those you listed that I have used.

This is true if you're doing academic work (and Exegetical Summaries is helpful for that too) but I find my WBC set relatively less helpful for sermon prep. For sermon prep I'd highly recommend Calvin, NAC (followed by Boice and Pulpit).

That could well be, I am a layman who has rarely wrote sermons. But I find WBC useful in my devotional studies. A lot of these things are a matter of personal choice. When I use the NAC I have found little use but that could well be due to the fact that I have already read a few commentaries before getting to it.

-Dan

Posts 382
Sacrifice | Forum Activity | Replied: Tue, Sep 2 2014 3:30 PM

Some of these are considered to be top comm "by some", others are not. Of course, a lot depends on one's theo perspective ...

http://www.ligonier.org/blog/top-commentaries-on-every-book-of-the-bible/

Yours In Christ

Posts 1110
Lee | Forum Activity | Replied: Tue, Sep 2 2014 3:39 PM

Dan 

Thanks for posting the section from WBC it is a helpful look.

Also thanks to the others for your information, and review.

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Posts 408
Erik | Forum Activity | Replied: Tue, Sep 2 2014 3:48 PM

As others have pointed out, determine your specific use and create separate collections for that.  For seminary work I'd probably order it this way (but that is just my preference):

1. WBC

2. NAC

3. BNTC

4. Exegetical Summaries

5. UBS NT & OT

6. Calvin

7. Lange

8. Wesleyan Commentary

9. Boice

10. Pulpit Commentary

11. Opening Up

Posts 406
Paul C | Forum Activity | Replied: Tue, Sep 2 2014 6:08 PM

I largely agree with Erik's list. I might move UBS up a notch, and Calvin down a couple. (Simply because I have major issues with " Calvinism.") Smile Such  allergies are why you are left to customize your own list... In light of, Or in spite of all this great advice. Smile

Posts 3075
Doc B | Forum Activity | Replied: Tue, Sep 2 2014 7:30 PM

Lee Garrison:
And which are the better Commentaries, i got most of these in the packages when i upgraded.

Simply ranking commentaries as a whole is a bit like resisting the Borg.

Asking the Logos Forums community to rank commentaries for you can end up more like kicking a hornet's nest.

Here's why-

You should first separate your commentaries by type, then do the ranking. Academic users will usually rank technical commentaries higher than expository commentaries. But the average Sunday School teacher will find little use for most technical commentaries, and will rank the expository (and even the devotional) commentaries higher.

Once you have them separated, this community will be more helpful, but in the past, it has been the norm for a dispute to start between those who hold to a more conservative stance on the various commentaries and those who don't. You'll get some help, but your thread will likely get hijacked in the process. 

I've used, or tried to use, quite a number of commentary ranking websites over the past few years. What I've found is, there's no substitute for actually reading them for yourself and deciding which are more helpful. Unfortunately, this can get expensive if you don't have a local theological library. The next best thing is find someone online who has a similar view of scripture to you, holds to a similar theological point of view, etc., and look up his or her recommendations. Some will argue that you need to read the 'other side' to get the best grasp of the subject, but if you are using good commentaries with which you agree, they'll engage the other points of view well and you won't have to spend your money on commentaries you really don't like.

My thanks to the various MVPs. Without them Logos would have died early. They were the only real help available.

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Posts 4155
abondservant | Forum Activity | Replied: Tue, Sep 2 2014 8:29 PM

Last time I asked for a commentary suggestion I mentioned denomination affiliation and relative conservatism. It helped guide the discussion. But it helps that I don't mind reading people I disagree with. Sometimes they ask questions I wouldn't have. I may not like their conclusions but its still a healthy exercise.

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DMB | Forum Activity | Replied: Tue, Sep 2 2014 9:15 PM

I always have to visit the dentist when George recommends Westermann for Genesis. Grrrrrrr.  I suppose I could read Westermann, but the dentist is easier.

"God will save his fallen angels and their broken wings He'll mend."

Posts 1110
Lee | Forum Activity | Replied: Tue, Sep 2 2014 10:17 PM

I am a missionary serving overseas, and every week i prepare my Sunday sermon. 

Right now i use the commentaries in this order: Pulpit, Boice, EBC, Lange's, Calvin, BKC, TBC this sermon prep. I just upgraded to Gold so that is why I'm looking at maybe changing the order some. 

I have made collections for my commentaries, but my collections could be better. I may not have set them up perfectly. Wink

At this time I do not have WBC but i started looking at it because of another post.

I am also working on my Seminary courses via an internet program for my Bachelors, and Masters.Hmm 

Hope this helps you to understand me better. 

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Posts 636
Ryan | Forum Activity | Replied: Tue, Sep 2 2014 10:49 PM

Lee Garrison:

I wanted to organize my commentaries better. Can you help with which you think are the best sets and why.

Hi Lee, It might be helpful to have a look at this website: http://bestcommentaries.com/topseries/. 

Lee Garrison:

Also I need help with which type of commentary some of them are. 

If you scroll down to your commentary series in question you can get a good description of them here: http://bestcommentaries.com/series/

For example, the entry for the UBS Handbook Series is:

The UBS Handbooks are detailed commentaries providing exegetical, historical, cultural, and linguistic information for translators, as well as suggestions for arriving at a clear equivalent rendering. The Handbooks are also extremely useful to pastors, Bible students, Sunday School teachers and others interested in knowing more about the Bible. The material is practical and yet scholarly.

Posts 4155
abondservant | Forum Activity | Replied: Wed, Sep 3 2014 2:48 PM

Are there any dynamic collections out there where people have already done this that can be posted to faithlife?

Edit: This question probably is better suited to its own thread.

L2 lvl4 (...) WORDsearch, L9

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