Here is the link. https://blog.logos.com/2015/03/one-week-only-take-69-off-bakers-new-testament-commentary
Need to put a space after the link to make it active Daniel.
Yes, that is an excellent price. I acquired it years ago and I am pretty sure I paid about twice that at the time.
Can anyone post a Gospel and Epistle samples? Logos offers no sample pages.
one-week-only-take-69-off-bakers-new-testament-commentary
Daniel, This is a good Reformed NT Commentary. If you are ever going to get it, grab it for this price.
Hendriksen's volume on John is perhaps his best one.
It consists of three parts: a detailed outline, a commentary section, and what he calls a synthesis. I'll quote from the commentary for John 3:3-5:
3. Jesus answered and said to him, I most solemnly assure you (see on 1:51), unless one is born anew, he cannot see the kingdom of God. Nicodemus has not asked any question. Nevertheless, Jesus answers him, for he read the question which was buried deeply in the heart of this Pharisee. On the basis of Christ’s answer we may safely assume that the question of Nicodemus was very similiar to the one found in Matt. 19:16. Like “the rich young ruler,” so also this Pharisee, who came to Jesus one night and who by some is considered to have been a “rich old ruler,” wanted to know what good thing he had to do in order to enter the kingdom of heaven (or: in order to have everlasting life, which is simply another way of saying the same thing). However, Nicodemus was never even given the chance to translate into actual words the question of his inner soul.
The answer which Jesus gives is another mashal (see on 2:19). It must have sounded like a riddle to the ears of Nicodemus. This remains true whether the conversation was conducted in Greek or in Aramaic. The Greek text as it lies before us immediately raises a problem. When Jesus said, “Unless one is born ἄνωθεν,” what is the meaning of that last word? It can mean “from above” (from the top). In fact, everywhere else in John’s Gospel it has that meaning (3:31; 19:11; 19:23). It seems probable, therefore, that also here (in 3:3, 7) it has that significance. Moreover, also in Matt. 27:51, Mark 15:38, and James 1:17; 3:15, 17, it has that sense. Jesus, then, we may believe, was referring to the birth “from above,” i.e., from heaven. However, the word can also have a different connotation; namely, “anew,” or “again” (Gal. 4:9). And, in the third place, it may mean “from the first,” “from the beginning” (Luke 1:3; Acts 26:5). Nevertheless, the third meaning may be dismissed, because it would not be suitable to the present context. Nicodemus, then is faced with the choice between the first and the second connotation.
However, all that has been said so far is true only on the basis of the Greek. If it be assumed that the conversation was conducted in Aramaic, which seems probable, the riddle, in slightly modified form, remains. It may be argued that there was no Aramaic word identical in ambiguity to the Greek ἄνωθεν. But even if that should be granted, Nicodemus would still be faced with this great difficulty: how can a man experience another birth in any sense whatever? Of course, we know what Jesus meant; namely, that in order to see the kingdom of God it is necessary that a person be born from above; i.e., that the Spirit must implant in his heart the life that has its origin not on earth but in heaven. Let not Nicodemus imagine that earthly or nationalistic distinctions qualify one for entrance into this realm. Let not this Pharisee think either that improvement in outward behavior—a conduct more precisely in keeping with the law—is all that is necessary. There must be a radical change. And unless one is born from above he cannot even see the kingdom of God; i.e., he cannot experience and partake of it; he cannot possess and enjoy it (cf. Luke 2:26; 9:27; John 8:51; Acts 2:27; Rev. 18:7).
When Jesus speaks about entering the kingdom of God, it is clear that the expression is equivalent to having everlasting life or being saved (cf. 3:16, 17). The kingdom of God is the realm in which his rule is recognized and obeyed and in which his grace prevails. Before one can see that kingdom, before one can have everlasting life in any sense, one must be born from above. It is very clear, therefore, that there is an act of God which precedes any act of man. In its initial stage the process of changing a person into a child of God precedes conversion and faith. (See also on 1:12.)4. Nicodemus reveals that he has failed completely to grasp the deep meaning of the divine mashal. He said to him, How can a man be born when he is old? This answer certainly does not necessarily imply that Nicodemus was an old man. Jesus had uttered a saying which would apply to any person. Nicodemus, as if to show the absurd character of the saying, takes the most extreme case: one certainly cannot conceive of the idea that an old man would actually have to be born all over again! Nicodemus continues, He cannot again enter into his mother’s womb and be born, can he? The very suggestion seems utterly impossible to this Pharisee. To his rhetorical question he expects a negative answer. (For other instances of crassly literal interpretation see on 2:19.)5. Jesus answered, I most solemnly assure you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. The key to the interpretation of these words is found in 1:22. (See also 1:26, 31; cf. Matt. 3:11; Mark 1:8; Luke 3:16) where water and Spirit are also found side by side, in connection with baptism. The evident meaning, therefore, is this: being baptized with water is not sufficient. The sign is valuable, indeed. It is of great importance both as a pictorial representation and as a seal. But the sign should be accompanied by the thing signified: the cleansing work of the Holy Spirit. It is the latter that is absolutely necessary if one is to be saved. Note, in this connection, that in verses 6 and 8 we no longer read about the birth of water but only about the birth of the Spirit, the one great essential.
Now it is true that the cleansing work of the Holy Spirit is not finished until the believer enters heaven. In a sense, becoming a child of God is a life-long process (see 1:12), but in the present passage the initial cleansing implied in the implantation of new life in the heart of the sinner is meant, as is evident from the fact that we are taught here that unless one is born of water and of the Spirit, he cannot even enter the kingdom of God. (For the meaning of kingdom of God see on 3:3.)William Hendriksen and Simon J. Kistemaker, Exposition of the Gospel According to John, vol. 1, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 132–134.
Romans is laid out a bit differently. There is an outline, commentary, a section called "Practical Lessons" and then a Summary of each section. Here is Romans 3:21-25a
21. But now, apart from law, a righteousness from God, attested by the law and the prophets, has been revealed …
Dark and dismal is man’s condition. This darkness and despair is unfathomable and universal. It envelops all.
Then suddenly a light, the very light which previously had flickered for a brief moment (1:16, 17), comes streaming in. Hope revives.
This light, this ray of optimism, comes not from below but from above. It is “a righteousness from God.” It is he who comes to the rescue. It is he who condescends to save those who had made themselves thoroughly unworthy of being saved. And, being God, he does this—of course!—without sacrificing his righteousness or lifting the demands of his law. This is the light of his glorious gospel. Study such passages as Isa. 9:1 (cf. Matt. 4:16); 49:6b; 58:8; 60:1, 3, 19, 20; Mic. 7:8; Luke 1:78, 79; 2:32; John 1:9; 8:12; Acts 13:47; Eph. 5:8, 9; Rev. 22:5.
Why God did this is a mystery we shall never be able fully to understand. Such love is infinite and incomprehensible. See what the apostle says about it in Rom. 5:6–8, and how in 2 Cor. 9:15 he pours out his heart in gratitude and adoration by exclaiming, “Thanks be to God for his indescribably precious gift!” What took place when (to speak in human terms) in the quiet recess of eternity God Triune decided to deliver man from the greatest evil and to place him in possession of the greatest good, to do this at such a price (2 Cor. 5:21), is a matter so marvelous and sublime that in his epistle to the Ephesians the apostle prays that the readers (or hearers), being rooted and established in love, may be strong, in unison with all the saints, to grasp the breadth, length, height, and depth of the love of Christ which (in all its dimensions) can never be grasped (3:14–19)! This too is a matter “angels desire to look into” (1 Peter 1:12). It is the most glorious paradox one can imagine.
Here in Rom. 3:21 Paul states, “But now”—that is, at this present time (verse 26; cf. 5:9), this very strategic moment in the history of redemption, in Gal 4:4 called the fulness of the time—“a righteousness from God has been revealed.” This righteousness goes into effect “apart from the law,” which can only mean that it was not, and cannot be, earned by men’s obedience to God’s law. It was and is a righteousness “apart from the works of the law.” Cf. Rom. 3:28; 4:6–8; Gal. 2:16, 21; 3:10–13; Eph. 2:9; Phil. 3:9; 2 Tim. 1:9; Titus 3:5.92
Is Paul presenting a new doctrine, something never heard of? On the contrary, he is speaking about “a righteousness attested by the law and the prophets.”93 The apostle has already quoted Hab. 2:4; see Rom. 1:17. Undoubtedly he also has in mind other passages; such as Gen. 15:6; Ps. 32:1, 2; see Rom. 4:3, 7, 8. And see N.T.C. on Luke, p. 125.
Continued: 22, 23. namely, a righteousness from God which, through faith in Jesus Christ, (comes) to all who exercise faith—for there is no distinction, since all have sinned and fall short of the glory of God—…
In substance Paul here repeats what he has stated in 1:16, 17. He is not forgetting his theme. In the former passage he had declared, “The gospel … is (the) power of God for salvation to everyone who exercises faith … For in it a righteousness from God is revealed from faith to faith …” He now adds that the object of this faith is Jesus Christ. Cf. Matt. 1:21; John 3:16; 14:6; Acts 4:12.
With great emphasis the apostle repeats the thought of 1:16b, namely, that this righteousness is granted to all those—and only to those—who put this faith into practice; that is, to all true believers in Jesus Christ. It makes no difference whether a person is rich or poor, young or old, male or female, educated or uneducated, Jew or Gentile. All need this righteousness and can obtain it only through faith in the Savior, in and through whom the Triune God reveals himself.
There is no distinction. Since all, everybody in the entire world, have sinned and therefore fall short of or lack the glory of God, no one should base his hope for acceptance with God on his own goodness. God’s law demands perfection, and no one is any longer perfect in God’s sight. The apostle has explained this in some detail; first with respect to the Gentiles (1:18–32); next with respect to the Jews (2:1–3:8). He has summarized it in 3:9–20.All people have sinned and fall short—or are falling short—of God’s glory. When man transgressed God’s command he lost the earlier blessings; specifically, the divine approval resting upon him, hence also freedom of access to God. See Gen. 3:8.94
24, 25a.… being justified freely by his grace through the redemption (accomplished) in Christ Jesus; whom God designed to be, by the shedding of his blood, a wrath-removing sacrifice, (effective) through faith.
Note the various elements of this important passage:a. being justifiedHere, for the first time in Romans, the verb to justify is used in a positive context in order to set forth the doctrine of justification by faith.95It is easy to go astray here in interpreting Paul’s thought. By combining the beginning of verse 24 with the closing words of verse 23 the result is, “… all have sinned and fall short of the glory of God, being justified freely by his grace,” etc. Is Paul actually saying, then, that all sinners are being justified; therefore, are being saved? Has Paul suddenly become a universalist?
The writer of this commentary remembers hearing a minister say from the pulpit, “In the end everybody will be saved. I have hope even for the devil.” Omitting the part about the devil, was that minister in line with Paul?
But this cannot be, for in 1:16, 17 and 3:22 the apostle insists that the “righteousness from God” is a blessing bestowed on those who exercise faith, on no one else.
What is the solution? Probably this: when in verse 22a Paul declares that God’s righteousness extends to all who exercise faith, there is, as it were, an interruption. It is as if someone (a Jew perhaps?) is asking, “Only to those, Paul? Not also to us who, though we do not share your faith in Jesus Christ, have tried very hard to please God by means of our effort to live in harmony with his law? Are we no better than other people? Is there no distinction between us and others?”
The answer to this parenthetical question—as has already been shown—is, “There is no distinction, since all have sinned and fall short of the glory of God” (22b, 23).
Returning now to the main line of thought, “a righteousness from God which, through faith in Jesus Christ (comes) to all who exercise faith” (verse 22a), the apostle continues, “being justified freely by his grace through the redemption (accomplished) in Christ Jesus” (verse 24). Not everybody but only those who exercise faith, the genuine believers, receive the great blessing of justification.96
When used, as here in Rom. 3:24, in the dominant forensic sense, to justify means to declare righteous; and justification may be defined as that gracious act of God whereby, on the basis solely of Christ’s accomplished mediatorial work, he declares the sinner just, and the latter accepts this benefit with a believing heart. In defense of this definition see not only the present context (Rom. 3:24–30) but also 4:3, 5; 5:1, 9; 8:30; Gal. 2:15, 16; 3:8, 11, 24; 5:4; Titus 3:7. Justification stands over against condemnation. See Rom. 8:1, 33, 34.
Justification is a matter of imputation (reckoning, charging): the sinner’s guilt is imputed to Christ; the latter’s righteousness is imputed to the sinner (Gen. 15:6; Ps. 32:1, 2; Isa. 53:4–6; Jer. 23:6; Rom. 5:18, 19). While justification is a matter of imputation, sanctification is a matter of transformation. In justification the Father takes the lead (Rom. 8:33); in sanctification the Holy Spirit does (2 Thess. 2:13). The first is a “once for all” verdict, the second a lifelong process. Nevertheless, although the two should never be identified, neither should they be separated. They are distinct but not separate.b. freelyThe word used in the original means “as a gift”; in other words, without payment made by the one who receives it; without any human merit. See 1 Tim. 1:9; Titus 3:4. If the sinner is to be declared righteous at all, it will have to be freely, for, as has been shown in the preceding, as measured by the standard of God’s requirement (Lev. 19:2; Matt. 22:37 and parallels), human merit is impossible. Man cannot earn the great and basic blessing of justification. He can only accept it as a gift (Isa. 55:1).c. by his graceGrace is God’s love directed toward the guilty, just as his mercy is that same love directed toward those in misery.97 It is easy to understand that “freely” and “by his grace” go together.d. through the redemption (accomplished) in Christ JesusThe word redemption (Greek ἀπολύτρωσις) occurs ten times in the New Testament (Luke 21:28; Rom. 3:24; 8:23; 1 Cor. 1:30; Eph. 1:7, 14; 4:30; Col. 1:14; Heb. 9:15; 11:35). In those passages in which the term is used, as here in Rom. 3:24, in its full spiritual sense, it indicates deliverance, by means of the payment of a ransom, from the guilt, punishment, and power of sin.98
This redemption was accomplished in, probably meaning “in connection with,” Christ Jesus, the Anointed Savior. Most translators have adopted this or a very similar translation, namely, “in Christ Jesus.” Some, however, prefer “by Christ Jesus.” The Greek allows either. In favor of “in” or “in connection with” is the fact that in verses 23, 24 “God” is clearly mentioned as the Author of the believers’ redemption. Not to Jesus alone but to God Triune should be accorded the praise and glory for man’s deliverance from sin and its consequences. It was accomplished or brought about in and through Christ Jesus; that is, by means of his voluntary suffering and death on the cross.e. whom God designed to be …99This design points back to the divine eternal counsel. In that counsel or decree Christ Jesus was designed to be the One through whom the plan of salvation would be realized. Christ Jesus and his people can never be separated. Note such parallel passages as Eph. 1:4, 7, 10, 11.f. by the shedding of his blood, a wrath-removing or propitiatory sacrifice100Blood represents life (Lev. 17:11; Matt. 20:28, cf. 26:28; John 10:11, 15). The words “by the shedding of his blood” refer to Messiah’s voluntary sacrifice of his life in the place of those whom he came to save. Cf. Isa. 53:10–12.
Though it is being constantly denied, there is indeed such a thing as the wrath of God that rests on the sinner and must be removed if he is to be saved. See Rom. 1:18; 2:5, 8; 3:5; 5:9; 9:22; Eph. 2:3; 5:6; Col. 3:6, 1 Thess. 1:10; 2:16; 5:9; Rev. 6:16, 17; 11:18; 14:10; 16:19; 19:15.When atonement is rendered, God’s wrath is removed. Rom. 3:25a mentions a wrath-removing or propitiatory sacrifice, namely, Christ Jesus himself. It was he who gave—voluntarily offered—his blood; hence his life; hence himself (1 Tim. 2:6) for his sheep, bearing the wrath of God in their stead, thereby causing them to be reconciled to God.
There are many passages which teach this truth, either as a whole or in part: Isa. 53:4–8, 12; Matt. 20:28; 26:28; Mark 10:45; 14:24; Luke 22:20; Acts 20:28; 1 Cor. 10:16; 11:25; 2 Cor. 5:20, 21; Eph. 1:7; 2:13; Col. 1:20; 1 Peter 1:18, 19; 2:24; 1 John 1:7; 5:6; Heb. 9:11, 12, 15, 23–28; Rev. 1:5; 5:9; 7:14; 12:11; 13:8.
The Greek word for which I have chosen the English equivalent “wrath-removing (or propitiatory) sacrifice,” in the LXX (Greek translation of the Old Testament) indicates the blood-sprinkled lid of the ark of the covenant. This is the “mercy seat” (A.V.) or “atonement cover” (N.I.V.). See Exod. 25:17, 18; Lev. 16:2, 3; etc. In all, the word occurs more than twenty times in the Pentateuch, most often in Exodus. In the description of tabernacle furniture (Heb. 9:1–5) it is logical to believe that verse 5 similarly refers to this cover. However, although the same Greek word is found also in Rom. 3:25, it is understandable that most translators—there are exceptions—hesitate to call Christ Jesus either a “mercy seat” or an “atonement cover.” “Wrath-removing sacrifice,” “sacrifice of atonement” (N.I.V.),101 or simply “propitiation” (A.V., A.R.V.) is better. See also 1 John 2:2; 4:10.g. (effective) through faithChrist’s propitiatory sacrifice does not go into effect automatically. If a person wishes to obtain this great blessing—the turning away of God’s wrath, forgiveness, acceptance with God—he must exercise genuine faith in Christ, in and through whom God Triune reveals himself.The indispensability of faith has been pointed out before (1:8, 16, 17; 3:22) and will be emphasized again (3:26, 28, 30; 4:3, etc.). Without faith no one can please God (Heb. 11:6). To be saved a person needs faith, God-given faith (Eph. 2:8).
By works, human effort, or earnings no one has ever been saved or will ever reach everlasting, heavenly glory (3:9–20). Not what my hands have done Can save my guilty soul; Not what my toiling flesh has borne Can make my spirit whole. Not what I feel or do Can give me peace with God; Not all my prayers and sighs and tears Can bear my awful load. Thy grace alone, O God, To me can pardon speak; Thy power alone, O Son of God, Can this sore bondage break. No other work save thine, No other blood will do; No strength save that which is divine Can bear me safely through. Horatius BonarBy way of summary it can be pointed out, therefore, that justification, as taught by Paul, is in no sense whatever the work of man. On the contrary, it is: a. God’s gift (Rom. 5:15–18) b. the product of his grace (3:24; 4:16; 5:15) c. free (5:16) d. not of works (3:20) e. the opposite of condemnation (8:1, 33, 34) f. that which deprives man of every reason for boasting (3:27) g. appropriated by faith, even that faith being God-given (Eph. 2:8).That this doctrine of justification by faith is in accord with the teaching of the Old Testament will be shown in Romans 4.
That it also is in harmony with the teaching of Christ will be indicated in a moment (see the next paragraph). Add Luke 18:14.
All this is contrary to Rome’s doctrine, for while Rome certainly teaches that Christ, by means of his atonement, supplied the meritorious basis for our justification, the predisposing cause must be supplied by ourselves; that is, by our hope, faith, love, contrition, etc. In his doctoral dissertation Attrition and Contrition at the Council of Trent, Kampen, 1955, p. 227, G. J. Spykman made the following excellent observation:
“Trent in effect made saving grace dependent upon what the penitent does or fails to do, be it in ever so refined form.… Not only grace but also good works contributed to justification, it held.” He further points out that this “flatly contradicts Christ’s invitation, ‘Come to me all ye that labor and are heavy laden, and I will give you rest’ ” (Matt. 11:28–30).William Hendriksen and Simon J. Kistemaker, Exposition of Paul’s Epistle to the Romans, vol. 12–13, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 126–134.
Absolutely! It is one of the absolute best values you will ever find. I have used them in print for a number of years and literally just purchased this set in Logos a few minutes before seeing your post. They are a good, solid, respected NT commentary set from a Reformed perspective. Not overly technical but they are scholarly enough that you can quote them in academic papers etc. My advice: it's a steal - get and run while you can!
The only other good offer I've seen is when they offered understanding the Bible commentary OT and NT for 99 bucks. I paid 89 bucks for my copy of Hendricksen and Kistemaker so definitely grab it if you can. It's now or never!
DAL
Agree - excellent value! On 1st reading thought this was $69 off (under $100), which was worth considering. But 69% off (under $50) is extraordinary. Own this in hardcover, but will add at this price for Logos functionality and integration.
Grace and peace. <><
Thank you all!!!
After reading your posts and comments, I decided to take it!!! Blessings!!!
Thanks for your help!!! [Y]
I paid 89 bucks for my copy of Hendricksen and Kistemaker so definitely grab it if you can.
I have it in Spanish, decided to buy it today in English so I can compare the translation! [^o)]
Great deal, great price for a commentary set on the New Testament. [Y]
https://blog.logos.com/2015/03/one-week-only-take-69-off-bakers-new-testament-commentary
IT IS A GREAT OFFER; You will be glad you took advantage of the opportunity!
Tom, Logos has these commentaries available in Spanish??? [:O]
Logos has these commentaries available in Spanish???
https://www.logos.com/products/search?q=hendriksen&Language=Spanish
Logos has these commentaries available in Spanish??? https://www.logos.com/products/search?q=hendriksen&Language=Spanish
Thanks NB, you beat me to the link! (I stopped to give my mal a bath) They (The books not may dog) used to be part of the basic pastors package, the set is broken up so you can buy individual books!
Tom, Logos has these commentaries available in Spanish???
Daniel, they are also part of the primer and higher packages! https://www.logos.com/product/45660/premier-bilingue or they are also broken up! https://www.logos.com/products/search?q=Comentario+al+Nuevo+Testamento
I bought this set due to what you Mark posted above. I hope to use it in the future. I am not of the "reformed" tradition but can appreciate the readable understandable direction these tomes are providing still. Thanks guys. Are these authors Calvinist please? I bought without checking already...thanks.
Yes, the authors are Calvinists. Because of this, some passages are not allowed to mean what the grammar and context indicates. I'm not attacking Calvinists. Most Calvinists are committed Christians. My point is that this set is not balanced and every volume is Reformed. I did purchase the set & should benefit from it. I think it's a great value as long as the buyers know what they are purchasing.
Yes, the authors are Calvinists. Because of this, some passages are not allowed to mean what the grammar and context indicates.
That's pretty presumptuous.
And your post is not?
Thanks for the information!! It was very helpful.
Deleted
hmmm....sorry folks. I don't bash Calvinists...I am just confessing I like to know the known bias of those writing these volumes and I do not always know when I hit purchase. From what I read though it looked useful regardless. I bought it.
hmmm....sorry folks. I don't bash Calvinists...
Into Grace, being a plain-text afficionado, I agree with you. But your phrasing implied (by subtracting from 100%), that a sizable share of Calvinists weren't committed Christians. I don't presume to know the definition of either, but the word 'Really?!' did come to mind.
Reading some of these replies, and being non-Reformed (though Calvinist-leaning) in my theology, do you think this commentary is worth picking up for the price? I have a gift code to knock $10 off, too, so I am debating picking this up. I am on a tight budget (college student), but figured I would give it a whirl if it sounds like it is, indeed, worth it!
Thanks for any input!
Tony,
Yes, it is worth it at the sale price and with the gift code it will be even more so. Having said that, I respect that you're on a budget and that even then it could be a stretch. Grace to you.
Reading some of these replies, and being non-Reformed (though Calvinist-leaning) in my theology, do you think this commentary is worth picking up for the price? I have a gift code to knock $10 off, too, so I am debating picking this up. I am on a tight budget (college student), but figured I would give it a whirl if it sounds like it is, indeed, worth it! Thanks for any input!
I own way too many resources especially commentaries on Logos (pretty much all of the major series), and the Baker commentary is prioritized at number 2, because I find it the most useful for both sermon prep, academic studies and personal study.
Great! I am going to do it! Thank you for the replies! Cannot wait to take advantage of this incredible offer! Grace be with you!
I even have it in Spanish!
I used my $50 gift code to purchase the whole collection for free. I waited for three months for a deal worthy, and once I saw this I immediately pounced.
One of the best purchases I've made in logos
I even have it in Spanish! DAL
[Y]
