New Testament Background Commentary

http://www.logos.com/product/5194/new-testament-background-commentary

I was thinking about picking this book up because it is so cheap and I always seem to find these type of resources helpful. Who owns this book? Will it show up with my commentaries after a PG search? Would you recommend it? What other NT background resources would you recommend? Thanks.

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Mark Smith

Joshua, I don't have this volume, but as it is labeled a commentary it should show up in your PG. You can always link it to the Bible you are reading, too.

Other resources:

IVP Bible Background Commentary - available for both OT and NT (currently available in the IVP Essential Reference Collection)

Zondervan Illustrated Bible Background Commentary (OT and NT)

Dictionary of NT Background

Josh

https://community.logos.com/discussion/comment/207658#Comment_207658

Joshua, I don't have this volume, but as it is labeled a commentary it should show up in your PG. You can always link it to the Bible you are reading, too.

Other resources:

IVP Bible Background Commentary - available for both OT and NT (currently available in the IVP Essential Reference Collection)

Zondervan Illustrated Bible Background Commentary (OT and NT)

Dictionary of NT Background

That's what I figured. I own the IVP collection and have had my eye on the Zondervan background commentaries for some time now. But I have never heard of this specific resource or its author. Thanks for your reply.

Mark Smith

https://community.logos.com/discussion/comment/207792#Comment_207792

The few pages I could read of Mare's work on Logos didn't help much. It is pretty low priced, but doubt it would add much to the IVP volumes.

Paul N

https://community.logos.com/discussion/comment/207792#Comment_207792

Ironically, while doing a last minute sweep of the 2,010 master collection one more time, I decided to pick up this resource. Here's an excerpt of Mare's preface:

"The author of this book desires to make available to its readers a variety of background information for the books of the New Testament, information which can help the readers to understand the Bible better. There are study Bibles published which give some historical background, but in this commentary I have given detailed information on important biblical linguistic nuances, cultural settings, historical information, and results of archaeological excavations as they relate to the biblical story, cities, and locations; biblical cross-references are plentiful, and many bibliographical sources are cited for the reader’s study and research..."

I would think a strength is Mare's first hand knowledge of archeology of the Near East. It is set up by NT book of the Bible and includes small b&w pictures throughout assumingly from his work. He also gives a general outline of each book and then provides topics ordered by scripture references. There are plenty of scripture links and cross references.

Praiser

https://community.logos.com/discussion/comment/207792#Comment_207792

Here is the introduction to John from

Mare, W. Harold. New Testament Background Commentary: A New Dictionary of Words, Phrases and Situations in Bible Order. Ross-shire, UK: Mentor, 2004.

John

Author

The Apostle John does not specifically name himself in the Gospel of John, but his authorship is supported by internal evidence. The text indicates

(1) that the author was an eye-witness (John 1:14, 19:35, and 21:24);

(2) that he was a Jew, with a Jewish point of view: he knew about the Messiah (cf. 1:19–28, 45–49, 51; 4:25; 6:14, 15; 7:26, 27, 31, 40–42, 52; 12:13, 34; 19:15, 21); about hostility to the Samaritans (cf. 4:9, 20, 22; 8:48); about the dispersion (7:35); about Jewish observances, such as purification (2:6; 3:25), the Feast of Tabernacles (7:2, 37), Feast of Dedication (10:22), Passover (2:13, 23; 5:12; 6:4; 12:1; 13:1; 18:28; 19:31, 42); and circumcision on the Sabbath (7:22, 23);

(3) that he also was a Palestinian Jew who knew Palestinian topography, as indicated by his knowledge about Capernaum (2:12); Cana of Galilee (2:1); Aenon near to Salim (3:23); Sychar, a city of Samaria (4:5); Bethany on the other side of the Jordan (1:28; to be distinguished from Bethany ‘less than two miles from Jerusalem’);

(4) that he knew Jerusalem well (the temple courts (2:14), sheep gate (5:2), the Pool of Siloam (9:7), Solomon’s Colonnade (10:23), and the Stone Pavement (19:13); and

(5) that the writer was an inner-circle disciple who knew the thoughts of the disciples (2:11, 17, 22; 4:27; 6:16, 19; 13:22, 28) and the words spoken to Christ or among themselves in private (cf. 4:31, 33; 9:2; 11:8, 12, 16); and he knew Jesus and his thoughts very well (1:14; 13:1, 3, 11; 19:26).

The external evidence of the Apostolic Fathers is equally strong: the Epistle of Barnabas (ca. 120–130) probably refers John’s Gospel; Ignatian Epistles (ca. 150) contain allusions to John; Justin Martyr (ca. 150) knew the fourth Gospel; Irenaeus (ca. 180) said that ‘John, the disciple of the Lord … published a Gospel during his residence in Ephesus in Asia’;¹ and Clement of Alexandria, and Tertullian quoted and used it frequently.

The conclusion is that John the Apostle was the author of the fourth Gospel.

The Recipients

The Gospel was written to Christians (no doubt including those in the area of Ephesus and Asia Minor) whom John wanted to build up in the faith, and/or to a group of people he wanted to convince to become Christians (cf. 20:31). He may have preached to such and now wants to confirm that preaching.

The Place of Writing

It was possibly written in Ephesus, as both Irenaeus² and Eusebius³ indicated; otherwise, we do not know.

The Date

In the light of the John Rylands Fragment (containing the fragments of John 18:31–33, 37–38; ca. 125), John’s Gospel was written sometime prior to ad 125, and based on John 21:22, where Jesus indicated that John was to live to an advanced age, the conclusion is that the Apostle wrote his Gospel somewhere between ad 85 and ad 90.

Occasion

One predominate object that John had for his Gospel he set forth in John 20:31: ‘But these are written that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name’ (cf. John 19:35, ‘The man who saw it has given testimony, and his testimony is true. He knows that he tells the truth, and he testifies that you also may believe’). But John, by his careful recording of the divine character and work of Christ, may have also had in mind an apologetic against a rising heretical Cerinthianism (which depreciated the deity of Jesus).⁴ At the same time he wanted to answer the arguments of incipient Gnosticism which had begun to spread: a heresy, which, among other things, began to deny the true humanity of Jesus, as well as that of his deity.⁵ (Cf. John 1:1–18).

Outline

1:1. the Word
. logos in Greek, is here used not in the ordinary sense of ‘Word’ or ‘Speech’ (cf. Acts 7:22; 1Thess. 1:5, etc.), but in a specialized, personalized sense of identifying Jesus as the preexistent God before the universe began (Greek, ēn, ‘he was with God’, v. 1), who at the beginning of the universe was communicating (as the Word) and converting creative power in bringing the universe into being (cf. Ps. 33:6). The term combines the thought of a personal, transcendent being (in Hebrew thought, cf. Philo) as well as a rational, almighty power (in Greek thought, cf. Plato and Aristotle), one who in eternity past and before all things brought the universe into being.⁶
1:4. the light of men

1:13. born not of natural descent, nor of human decision or of a husband’s will

1:14. The Word … made its dwelling among us

We have seen his glory … of the One and Only

1:21. Are you Elijah?

Are you the Prophet?

I am the voice of one calling in the desert.…

1:27. thongs … sandals … not worthy to untie

1:28. Bethany on the other side of the Jordan

1:39. about the tenth hour

1:40. Simon Peter

1:42. Cephas
. Greek, Kēphas, Peter’s Aramaic surname. ‘The Greek form of this surname is Peter.’⁷
1:49. Rabbi

1:50. Fig tree

2:1–11. a wedding … at Cana of Galilee
. There are not many details to be gleaned from the Old or New Testaments as to the marriage ceremony and festivities, but we can gather some fragmentary ideas from them, such as the betrothal/engagement period, which lasted for a considerable time prior to the marriage itself (Deut. 28:30; 2 Sam. 3:14; Hos. 2:19–20; cf. Matt. 1:18–19), and during which the intended bride was not to be seen by her intended husband (cf. Genesis 24:65: Rebekah veiled herself so that she would not be seen by Isaac). At the wedding ceremony and festival (frequently the marriage was arranged for by the parents; cf. Gen. 21:21; Gen. 24), the groom came with his splendor and majesty (cf. Ps. 45:3–5) and the bride with her jewelry (cf. Ps. 45:9–11; Isa. 49:18; Isa. 61:10; Jer. 2:32; Ezek. 16:12–13; Rev 19:7–8), in a ceremony where there was music, singing and dancing (cf. Ps. 45:8; Jer. 7:34; 16:9; 25:10; cf. Rev 18:22–23). The marriage was sealed as the bride entered into her husband’s family living area (Gen. 24:67: Rebekah entered into Sarah’s tent, Isaac’s mother’s tent, "and [thus] he married Rebekah"). All of this ceremony was accompanied by sumptuous feasting (with guests coming from far and wide, dressed in their proper wedding attire; Matt. 22:1–14), and with festivities of singing and dancing (cf. Matt. 11:16–19; Luke 7:31–35). The feasting could continue over a considerable period (cf. Gen. 29:21–23; Judg. 14:10–12).⁹
2:1. On the third day

Cana in Galilee
. A town in the hill country of Galilee several miles north of Nazareth, probably the small village of Kefar Kenna (located less than four miles northeast of Nazareth on the road to Tiberias), a village which is still inhabited.¹⁰. This must mean the third day after the days mentioned in John 1:29, 39, and 43, which followed upon Jesus’ leaving the place of ‘Bethany on the other side of the Jordan’ (i.e., on the east side of the Jordan River), giving him time to travel over to Cana of Gallilee: John 1:29, the first day; John 1:35, "the second day"; John 1:43, "the next day," the third day; John 2:1, "on the third day," sometime on the third day mentioned in John 1:43.. A quite prolific tree grown in Palestine and western Asia, both in ancient times and today; an important source of food. Its fruit is high in sugar content, and it was also used medicinally (2 Kgs. 20:7).⁸ See note on Matthew 24:32.. Greek, ‘Rabbi’ from Hebrew, Rab, ‘lord, master’. Rabbi, my lord, a title of respect for a revered teacher of the law. In John 1:38 Rabbi is shown to be equivalent to teacher, Gk. didaskalos.. Simon, his Jewish name; Peter, his Greek name.. This is about 4 p.m., Jewish time (numbering from 6 a.m.). See note on Luke 23:44.. This Bethany was located on the east side of the Jordan in contrast to Bethany on the east slope of the Mount of Olives.. A common task assigned to a slave. See Matthew 3:11; Mark 1:7; Luke 3:16. See notes on Mark 1:7; Luke 3:16. In contrast, John is declaring that he is fulfilling the prophecy of Isaiah 40:3–5, that he was the special God-foreordained forerunner of Jesus the Messiah. No doubt the Jews were thinking of Moses’ words in Deuteronomy 18:15: ‘The Lord your God will raise up for you a prophet like me from your own brothers. You must listen to him.’ What prophet they had in mind is not clear, but they were suggesting it might be John. The Jews may have been alluding to the prophecy in Malachi 4:5 (‘See I will send you the prophet Elijah before that great and dreadful day of the Lord comes),’ thinking that Elijah would actually return before the Messiah would come, and that John the Baptist in his rough demeanor and wilderness ministry reminded them of the Old Testament Elijah (1 Kings 17ff).. John is no doubt thinking of the transfiguration of Christ when he was glorified on a high mountain, an experience to which John, as well as his brother James, and Peter bore witness (Matt. 17:1–13; Mark 9:2–13; Luke 9:28–36; cf. also 2 Pet. 1:16–18). Compare ‘the glory of the Lord’ filling the tabernacle in Exodus 40:34–35.. The Greek word translated ‘dwell’ is expressive of the ancient Middle Eastern culture where people such as Abraham, Isaac, and Jacob lived in tents (cf. Heb. 11:9), temporary structures. The Greek word eskenoō had the basic etymological meaning ‘to live in a tent’, a fitting picture of Jesus in his first coming, living for a time among men before he died, rose again, and ascended to heaven.. Greek, ouk ex haimatōn [‘not of bloods,’ that is, not of the human birth process; cf. John 3, being spiritually born again], oude ek thelēmatos sarkos [‘nor of the will of the flesh,’ that is, nor of the decision of human parents to have a child], oude ek thelēmatos andros [‘nor of the will of man (male)’, that is, not of the human birth process initiated by a husband; cf. Genesis 5:6, etc., ‘he begat’]. The Greek word anēr (masculine) is used both for man (male, cf. John 6:10) and for husband (cf. Eph. 5:25). What John is talking about here is a spiritual re-birth brought about by God—‘born of God’ (John 1:13).. The Greek reads to phōs tōn anthrōpōn, ‘the light for men’ (the Greek objective genitive), as Jesus is ‘the light of the world’ (John 8:12). In Jesus the divine life and light ‘shines [spiritually] in the darkness’ (John 1:5) of this morally sinful world.

1:1–18 Introduction, Christ the eternal Word became flesh.

1:19–51 Debut of Jesus Christ.

2:1–12:50 Christ’s revelation of himself to the world.

13–17 Christ’s revelation of himself to his disciples. Lessons in:

18:1–19:42 Christ’s Passion: arrest, trials (before Caiaphas and Pilate), crucifixion, death, and burial.

20:1–21:23 Christ’s resurrection and appearances.

21:24–25 The disciple John’s witness to the truthfulness of this Gospel.

Zodiac floor design excavated at the synagogue in Harriath Tiberias in Galilee.

2:6. six stone water jars for ceremonial washing … gallons
. These were very large stone jars. Greek, metrētēs, was a liquid measure of about forty liters or about ten gallons; each of these jars would hold two or three of these measures or twenty to thirty gallons.¹¹ This ceremonial pouring of water over the hands was a daily ritual among the Jews, as well as being practiced for large feasts such as this wedding feast.
2:12. down to Capernaum
. That is, from Cana in the hill area of Galilee, over 1,000 feet above sea level, down to Capernaum, located on the northwest shore of the Sea of Galilee, about 600 feet below sea level.
2:13. Jewish Passover
. The feast commemorating the Exodus from Egypt (Exod. 12), one of the chief feasts of the Jews held each year in the Jewish month Abib (day 14), March–April.
2:14. temple courts … cattle … sheep and doves … exchanging money
. That is, these animals and money changers were in the courts (Greek, hieron, ‘temple courts’) surrounding the temple building itself (Greek, naos). The selling of animals for sacrifice and the exchanging of foreign coins to buy such sacrificial animals was big business in first-century ad Jerusalem.
¹²

Friedrich

https://community.logos.com/discussion/comment/207883#Comment_207883

I don't have it either, although I DO have the ones that Mark already mentioned, and like them very well (Keener's IVP edition, and Zondervans). If you don't have the money to shell out for the collections or multi-volumes, this volume should do you well, from what I have seen.

It's always nice to have some background information to help understand and give color to the text. There is no risk in buying it--30 day money back guarantee--so I would say: if it interests you, buy it, and dive into it right away. Let us know what you think!