Please help me save $99 today?

I would describe it as moderate evangelical, it very well done. Similar to the Tyndale series but I tend to like it better. I think it is a great purchase at that price.

Here are a couple samples:

§5 Sermon on the Mount: Kingdom Ethics and the Law (Matt. 5:1–48)

Matthew’s Gospel has a didactic purpose. Special emphasis is given to the message of Jesus. One of the distinct features of Matthew’s Gospel is that the teaching of Jesus is collected into five sections. The Sermon on the Mount (chaps. 5–7) is the first of these blocks. The others are Instructions to the Twelve (chap. 10), Parables of the Kingdom (chap. 13), Life in the Christian Community (chap. 18), and Eschatological Judgment (chaps. 23–25). Each block closes with a formula similar to, “When Jesus had finished saying these things” (7:28; 11:1; 13:53; 19:1; 26:1).

We are not to think of the Sermon on the Mount as a single discourse given by Jesus at one particular time. Undoubtedly there was a primitive and actual sermon, but it has been enlarged significantly by Matthew (cf. Mounce, “Sermon on the Mount,” IBD, vol. 3, pp. 1417–19). Several observations point to this conclusion. As a master teacher Jesus would not expect his listeners to be able to absorb this much ethical instruction at one time. Such a concentration of material would defeat his purpose. Certain sections are disconnected from what precedes and what follows (e.g., 5:31, 32; 7:7–11). More importantly, thirty–four of the verses in Matthew’s sermon (which totals 107 verses) are not found in Luke’s record of the event (Luke 6:20-49) but are scattered throughout Luke in other contexts. It is far more likely that Matthew arranged the material in a topical and orderly manner within his sermon than that Luke scattered the material and then provided new historical contexts. Furthermore, forty–seven of Matthew’s verses have no parallel at all in Luke.

It is often suggested that in Matthew’s five blocks of teaching we have an attempt to provide a new Pentateuch. Jesus is pictured as the second and greater Moses (cf. Deut. 18:15), who ascends the mountain, assumes the posture of authority (he sits to teach, cf. Luke 4:20-21), and delivers a new law. The idea is intriguing but not persuasive. Jesus’ sermon is not a new set of laws but a description of how people who have chosen to place themselves under the reign of God are to live out their lives. The ethical requirements of the sermon are intended not to drive people to despair so they will then cast themselves upon the mercy of God, but to guide and direct those who desire to please him. It is true that the demands are stated in absolute terms (“Be perfect, therefore, as your heavenly Father is perfect,” 5:48), but that is the nature of all great ethical teaching. Although we may not reach the stars, they still serve us well as reliable navigational aids.

5:1-2 / When Jesus saw the crowds, he went up on a mountainside and sat down, and began to teach his disciples. The area referred to was probably the hill country that rose to the north and west of the Sea of Galilee. Mountaintop experiences are frequently mentioned in Matthew (the third temptation, 4:8; the transfiguration, 17:1; the Great Commission, 28:16). That Luke places his sermon on “a level place” after Jesus had come down from the mountain (Luke 6:17ff.) should cause no concern. It is the sermon, not its topographical setting, that is important. Attempts to harmonize often do more mischief than good.

When Jesus sat to teach he assumed the position of authority. In Jewish synagogues the teachers sat (cf. Luke 4:20). We still speak of endowed “chairs” in the university; the pope occasionally delivers a pronouncement ex cathedra, “from his chair.”

The question often arises as to Jesus’ specific audience. The crowds mentioned in 5:1 are still there at the close of the sermon (7:28, “The crowds were amazed at his teaching”). In between these references, however, Jesus appears to be teaching his disciples (cf. 5:1b). One answer is that the disciples were the crowds (Gundry, p. 66). Another is that he was teaching the Twelve but others crowded around to listen. It seems best to understand the reference to disciples as including all who followed Jesus in order to listen to what he had to say. Obviously the Twelve were there, but the reference should not be restricted to that special group.

The Sermon on the Mount begins with a series of exclamations regarding the blessedness of those who have placed themselves under the sovereign rule of God. Albright-Mann call the Beatitudes “the spiritual charter of the Kingdom” (p. 68). The literary form employed by Matthew is common in the Old Testament, especially in the Psalms and wisdom literature (e.g., Ps. 1:1 , “Blessed is the man who does not walk in the counsel of the wicked”; cf. Ps. 84:4-5, 12; Sir. 25:8-9). The Greek word for blessed is makarios. Barclay notes that Cyprus was called hē makaria (“the Happy Isle”) because it was so fertile and beautiful that everything a person desires was to be found within its coastline (vol. 1, p. 89). Thus blessed describes a joy that has its secret within itself. Others have noted that Homer called the gods hoi makares (“the blessed ones”). What Jesus now exclaims is that it is not the rich and powerful, but the meek and lowly, who are those of whom it can truly be said, “O, the happiness of.” His appraisal of what constitutes life as it was intended to be lived stands in stark contrast to conventional wisdom.

The Beatitudes are eight in number (v. 11 extends the thought of the previous verse and changes from third person exclamations to direct discourse). Some manuscripts (mostly those in Latin) transpose verses 4 and 5, presumably to bring together the “poor” in verse 3 with the “meek” in verse 5. The existing order is better: it presents four pairs of virtues dovetailed in the order A B A’ B’ C D C’ D’ (Green, p. 76). Commentators are divided on the question of whether the blessings pronounced are primarily present or future. It is unnecessary to decide for one position against the other. Although the ultimate expression of each blessing awaits the day of final vindication, the blessings themselves are to be experienced and enjoyed at the present time. The future tense in verses 4–9 emphasizes certainty rather than a necessary period of waiting.

Robert H. Mounce, Matthew, vol. 1 of Understanding the Bible Commentary Series. Accordance electronic ed. (Grand Rapids: Baker Books, 1991), 36-38.

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§11 False Prophets and True Prophet (Micah 3:5- 8)
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3:5- 8 /In many passages in the writings of the classical prophets, we find condemnations of false prophets in Israel, who led the people astray by their preaching (see Jer. 23:9- 22; Ezek. 13:1- 16). Sometimes the message of such false prophets was in direct contradiction to what the true prophet was proclaiming (see 1 Kgs. 22:5- 28; Jer. ch. 28; 29:9- 11). Often false prophets were condemned by the classical prophets for their immorality, as is the case in this passage.
Judging from the record that we have, it was not easy for the Israelites to distinguish false prophecy from true. When the people heard two contradictory messages, how were they to judge which was actually the word of the Lord? That is still a dilemma sometimes faced by modern churchgoers. It is the morality of the false prophets that is called into question in this passage. This same issue is what our Lord had in mind when he said, “You will know them by their fruits” (Matt. 7:15- 20). Micah’s words are probably directed against the members of professional guilds of prophets in Jerusalem. It is clear that Micah does not attack the methodology of such prophets. His implication is that previously the professional prophets and seers had valid visions, and the diviners properly read the omens. Later, divination was strongly opposed in Israel (Deut. 18:10- 12; Isa. 44:25; 47:12- 15), but these words from God in Micah do not call its practice into question. Rather, it is its corruption that is condemned. The seers and the diviners and professional prophets have been given gifts from God, and they have misused them.
It was customary in Israel for prophets to be given gifts and fees in return for their services (1 Sam. 9:8; 1 Kgs. 14:3; 2 Kgs. 4:42; 8:8- 9; cf. Luke 10:7; 1 Cor. 9:4- 12; 1 Tim. 5:18). The sin of these false prophets, however, is that they are letting the size of the fee determine the content of their prophecy. To those who give them a large fee so that they can eat sumptuously, they preach only peace (šālôm), predicting that the one inquiring of them will have fullness of life and prosperity and a good future (cf. Jer. 6:14; 8:11- 12; 28:8- 9; Ezek. 13:10). To those who cannot pay them, they declare only hostility and evil to come, waging war against such inquirers by their words, verse 5.
Words were considered powerful forces in Israel; they brought about that of which they spoke. Thus, to falsely prophesy evil against a person was to subject the person to dread and fear of the most ravaging kind, and the false prophets were subjecting the poor to such injury simply out of their own greed and callousness toward their compatriots. Not a word did they say against those leaders and wealthy persons who were dispossessing and oppressing the poor (cf. 2:2, 9; 3:1- 3), for the false prophets were of the same ruthless breed. And because their prophecy was untrue, they were leading astray both rich and poor alike, failing to fulfill their God- given task of guiding the people in the Lord’s way toward the proper goal. They were perhaps the forerunners of every preacher who would not think of upsetting the largest contributor to the church budget, or of every institution that has named a building after a wealthy scoundrel, or of every university that has given an honorary doctor’s degree to an ignorant but generous millionaire.
Because the false prophets have misused and corrupted God’s gifts of revelation to them, the gifts will be taken away, and the false prophets will have no further divine illumination given to them, verses 6- 7. Instead there will be only night and darkness like that after the sun has set. The images are intended to emphasize that the false prophets will be unable to see (cf. Isa. 29:18). As in the days of Samuel, the word of the Lord and visions will be rare (1 Sam. 3:1). Or as it was with Saul, the Lord will no longer speak through the prophets and seers and diviners (1 Sam. 28:6, 15). They will, in Amos’s words, suffer a famine of the word of the Lord (Amos 8:11- 12), and even should they call upon the Lord in truth, the Lord would not answer them (cf. 3:4; Isa. 1:15; Jer. 11:11). The God of the Bible makes himself available only to whom he will (cf. Isa. 1:15), and it is with the faithful who are humble and contrite in spirit that God chooses to dwell (cf. Isa. 57:15; Ps. 51:17).
Because the false prophets and diviners and seers will lose their gifts from God, they will be shamed before the people and will cover their lips (the NIV incorrectly reads faces), verse 7. To cover the upper lip was a sign of mourning in Israel (Ezek. 24:17, 22) and was a gesture required of lepers (Lev. 13:45), but here it is apparently a sign of shame because the prophets will have nothing to say.
In contrast to the false prophets who will receive nothing from God and who therefore will be powerless, Micah is filled with the power of God, like an empty container filled to the brim. (Cf. Jeremiah, who is filled with the wrath of God, Jer. 6:11, and with indignation, 15:17.) The Hebrew weʾûlām ʾānōkî, “but I,” at the beginning of verse 8 is intended to mark the strongest kind of contrast. Micah has been given power by God (cf. Eph. 3:7) to perform his prophetic function; he has been given the divine word, which in its force can be like a hammer shattering rocks (Jer. 23:29) or like a burning fire (Jer. 20:9). And the word that he has been given is a declaration of Jacob’s rebellion (pešaʿ) and Israel’s sin (ḥēṭʾ) against the Lord. That word will measure the people’s sin against the mišpāṭ, justice, of God (see the discussion at 3:1- 4), and it will be delivered with might, which is the courage to stand firm against all opposition (cf. 1 Thess. 2:2).
Considering the fact that it is God’s word with which Micah is filled, many commentators have suggested that verse 8b, concerning the Spirit, is a later addition designed to explain the meaning of power in 8a. That is probably correct. The Spirit, though frequently mentioned as the source of revelation for the early ninth- century nonwriting prophets, is not the fount of revelation for the classical prophets up until the time of Joel after 500 BC, when it again is prominently connected with prophecy (Joel 2:28). Most of the writing prophets have their words from the gift of the word and not from the inspiration of the Spirit, and the latter really does not play a prominent part in the OT.
Verse 8 is the closest that Micah comes to giving any account of his call to be a prophet; while brief, it has the ring of absolute certainty. Micah is filled with the power inherent in the word of the Lord, that word which cannot be turned back by any human means, but which works in human life until it is fulfilled (cf. Isa. 55:10- 11).

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Additional Note §11
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3:5 /The book of Deuteronomy gives two tests by which the judgment between two contradictory messages could be made (Deut. 13:1- 3; 18:21- 22), and these are still good measures of true preaching and false.

-Dan

https://community.logos.com/discussion/comment/668146#Comment_668146

Dan I was all set to forgo it from the kind helpful replies above and then read your reply. I own and use Tyndale too.

Standing in the valley of decision. My wife and my wallet would probably say - "Don't do it Josh" - but my heart is saying "Wow, Mr. Seminarian great price for something you might actually use in the future in ministry and while researching sermons".

https://community.logos.com/discussion/comment/668144#Comment_668144

Ron, can I ask you to be specific please? I am intriqued and interested. I value you and your reply as well.

https://community.logos.com/discussion/comment/668143#Comment_668143

John I am at work so viewing that video not possible right now...I can see it begins with a man from Fuller though. East Coast conservative Baptist here...then again perhaps that dilineation may not matter - though while producing a sermon it will.

mike

https://community.logos.com/discussion/comment/668152#Comment_668152

What's wrong with Fuller seminary?

Mark Barnes

Moderate evangelical is the right description. In terms of level, it's somewhere around the IVP New Testament, or BST/Tyndale range, but a little less conservative than either (it has a broader range of authors). In terms of quality, I'd rate it around 6.5/10 (for comparison, I'd give IVPNTC 7/10, Tyndale 8/10 and BST 9/10).

If it helps, Understanding the Bible is to Tyndale, what the Word Biblical Commentary is to NICNT.

Is it useful? It depends what else you have. It's certainly good value at the moment.

Mark Barnes

https://community.logos.com/discussion/comment/668157#Comment_668157

What's wrong with Fuller seminary?

That's probably a question for another forum, but these books give different perspectives on the history:

https://community.logos.com/discussion/comment/668157#Comment_668157

Mike I am not critiquing Fuller Seminary. God bless you.

[:)]

Rob

I had a two of the commentaries already so I knew what to expect.

I jumped at the price and purchased it this morning.

We're studying through Joshua (ch. 10) this week and I've already changed the focus of Sunday's presentation based upon the commentary.

There are some nuggets in it that are presented clearly and concisely that were not as apparent in the more comprehensive works in my library.

I'm very pleased with it!

mab

https://community.logos.com/discussion/comment/668188#Comment_668188

There's definitely some meat there. Some real scholarship. First choice exegetical no, but the explanations will be at a level you won't need to dissect for preaching.

DMB

https://community.logos.com/discussion/comment/668234#Comment_668234

From JoshRI's comments and then Mark's, I was about to throw in the towel on this one. No need for wishy-washy. Need good solid scholars. Plus, Fuller's north of the good-California/bad-California line.

But then I made the mistake of looking at the author list. Pretty interesting lineup. Apparently it's the older NIBC ('Biblical', not 'Bible'). And quite a nice selection of female authors too. That's unusual.

Price-wise, the sale price looks about equal to the paperbacks. But indeed a major discount for digital.

https://community.logos.com/discussion/comment/668252#Comment_668252

No one has convinced me to go for it yet. Probably best for me to pass it by and buy individual books as I need them. Sigh. Its not a full set anyway. I am still trying to rationalize my recent purchase of the crossgrade upgrade to myself and my wife (who will see the credit card bill soon).

God help me (and us all) focus and make the main things plain.

Thanks everyone.

DAL

https://community.logos.com/discussion/comment/668259#Comment_668259

Its not a full set anyway.

What do you mean is not a full set? It covers the whole OT & NT - unless you want the apocrypha covered, then is not a full set. I jumped on it as soon as I saw the deal, since it covers all 66 books of the normal Bible - it's a steal don't let it slip away. 🙈

https://community.logos.com/discussion/comment/668259#Comment_668259

Sigh. Its not a full set anyway.

The 36 volumes covers the entire Bible. You are wise to pass on it if you are not convinced... that said I am not sure this price will come around again soon. I just wanted to remind you that Logos lets you return things if you truly find them not right for you. It is always easier to call on monday and say this is not for me than to decide tomorrow I wished I had got it.

-Dan

DAL

https://community.logos.com/discussion/comment/668273#Comment_668273

Sigh. Its not a full set anyway.

The 36 volumes covers the entire Bible. You are wise to pass on it if you are not convinced... that said I am not sure this price will come around again soon. I just wanted to remind you that Logos lets you return things if you truly find them not right for you. It is always easier to call on monday and say this is not for me than to decide tomorrow I wished I had got it.

-Dan

Very well said, Dan! I've seen it for $199.95 the lowest, so it is indeed a great offer! IMHO the first real Black Friday Logos has ever had.

Cynthia Tucker

https://community.logos.com/discussion/comment/668274#Comment_668274

See, I should have stayed away from Logos forums this weekend. I had no intention of buying anything, but this set is on my wishlist, and I want it VERY much. This discount is too good to pass up, so I'm buying. See what you guys have done? [:D]

DMB

https://community.logos.com/discussion/comment/668274#Comment_668274

Whoa, guys. UTB only covers 39 of the OT books.

Too many Christians (and indeed scholars, not a few) completely forget the single chapter book of Mephibias. If you've forgotten, looks like it's time to take a refresher course using the index in front of your Bible. Just one more reason why digital Bibles can often lead to post-Thankgiving dinner forgetfulness.

https://community.logos.com/discussion/comment/668281#Comment_668281

Too many Christians (and indeed scholars, not a few) completely forget the single chapter book of Mephibias.

Don't get the joke...

-Dan

Ron

https://community.logos.com/discussion/comment/668150#Comment_668150

Ron, can I ask you to be specific please? I am intriqued and interested. I value you and your reply as well.

Sorry for failing to respond...I left right after posting and have been out and away from my computer all day.

This obviously depends on how much your views line up with Rosscup's, but here are his comments on the volumes that he reviews (emphasis highlighting the conclusions and some of his criticisms is mine). I might eventually pick up a few of the "better" volumes, but I decided to pass on the entire set:

New International Biblical Commentary. Peabody, MA: Hendrickson, 1989ff.

An evangelical series by scholars who for the most part are well-known, such as Robert Mounce (Matthew), F. F. Bruce (Philippians), Gordon Fee (Pastorals), and Peter Davids (James). In cases just named they rank high, offering well-studied detail arising out of sound hermeneutics in many cases. The series began as the Good News Commentary in the early 1980’s using the Good News translation (Harper and Row), but switched in the late 80’s to Hendrickson and NIV. Teachers in biblical schools, pastors, and students encounter some high level dealing with details in passages, usually treating these with strong confidence in their integrity. Some examples of fairly good commentary are by Hartley (Gen.), C. Wright (Deut.), Provain (1, 2 Kings), Murphy (Prov.), and T. F. Johnson (Johan. Eps.). To some extent the quality is “a mixed bag,” however, considering some derogatory statements by Bellinger on Lev. and Num., and the series introducing critical theories not accepted by many conservatives,for instance Goldingay at times on Isaiah, even amid his many good contributions.

Rosscup, J. (2004). Commentaries for Biblical Expositors: An annotated bibliography of selected works (p. 197). The Woodlands, TX: Kress Christian Publications.

Hartley, John E. Genesis (New International Biblical Commentary). Peabody, MA: Hendrickson Publishers, 2000.

The author reasons in his introduction for reliability of the Genesis accounts. In his commentary he is often right to the mark, but sometimes does not grasp fairly or explain clearly the views (as on 1:1–2, though he favors the view that 1:1 is a summary heading for all of the creation and 1:2 the circumstances before God had gone on to stages of bringing order in 1:3ff. (41)). Some verses are treated too briefly, with silence about problems until later in special notes, as in saying God produced light in 1:3 without need of sun, moon or stars, then created sun, moon and stars on day four (52). He lacks support for his view of an ordinary day in Gen. 1 (52), and seems to ride the fence between two views on the woman’s “desire” (3:16). In his view “sons of God” (6:2) are human, but he is sparse on discussion. In 12:1–3 he says so little about “nation,” “land,” or “seed” that one does not know his view. He does view Abraham as having faith in 22:5, 8 that God would allow Isaac to survive. He is vague on Jacob’s colors to influence the color of animals born (269–70). A commentary that is only fairly good results, not a standout.

Rosscup, J. (2004). Commentaries for Biblical Expositors: An annotated bibliography of selected works (pp. 44–45). The Woodlands, TX: Kress Christian Publications.

Bellinger, Jr., W. H. Leviticus and Numbers (New International Biblical Commentary). Peabody, MA: Hendrickson Publishers, Inc., 2001.

This work using the NIV allots 166 pp. to Lev. and pp. 169–321 to Num. Bellinger assigns different parts of Lev. to different periods of composition, for instance the Holiness Code (chs. 17–27) came together probably in the 6th cent. B. C. (p. 6). Many readers will not think that necessary. Comments on verses are often terse, but frequently offer some good help. Some explanations fall short of adequacy, as on “unauthorized fire” in 10:1. The writer relates the double length of time for cleansing after a female is born to male chauvenism of the culture, “a social preference for males in the Priestly ideology” (78). That seems questionable and lacking adequacy. Citations of other studies are not nearly as copious or full as in some works, such as by Milgrom and Rooker. The pages on Num. are of about the same quality, good but not outstanding.

Rosscup, J. (2004). Commentaries for Biblical Expositors: An annotated bibliography of selected works (p. 61). The Woodlands, TX: Kress Christian Publications.

Wright, Christopher. Deuteronomy (New International Biblical Commentary). Peabody, MA: Hendrickson Publishers, 1996.

The author holds to the integrity of the Mosaic era as distinct from a seventh century B. C. setting (8). Verse by verse comments and added notes on details after each section are usually adequate, at least on many of the main issues. But on some verses what is offered is too general, and Wright could have supplied more help (cf. an example on 22:5, regarding transvestism and issues today).

Rosscup, J. (2004). Commentaries for Biblical Expositors: An annotated bibliography of selected works (p. 75). The Woodlands, TX: Kress Christian Publications.

Provan, Iain W. 1 and 2 Kings (New International Biblical Commentary). Peabody, MA: Hendrickson, 1995.

Provan sees the books as one unified, trustworthy narrative as opposed to a patchwork of literary compositions with scholars picking and choosing what they accept. His verse-by-verse material explains details in a good flow and reflects careful research on words, contextual connections, customs, and other Scripture that relates. The useful benefit is fairly on a par with Wiseman’s work among briefer, yet usually adequate recent works. Some verses receive much attention, others are so generalized that certain details draw little comment or none. An example of Elijah’s posture in I Kings 18:42, or what might be meant in 19:11–12 by the Lord not being in the wind, quake, or fire.

Rosscup, J. (2004). Commentaries for Biblical Expositors: An annotated bibliography of selected works (p. 91). The Woodlands, TX: Kress Christian Publications.

Murphy, Roland E. and Elizabeth Huwiler. Proverbs, Ecclesiastes, Song of Songs (New International Biblical Commentary). Peabody, MA: Hendrickson, 1999.

This exegetical work is brief, giving some technical details, Murphy on Proverbs and Huwiler on the others with both using Hebrew and the NIV. Murphy’s notable expertise on wisdom literature lends to awareness of issues needing comment, and his assists are often good, though some are misled or short-sighted, for example his deciding that no human has all the virtues of the woman in 31:10–31 (154). Huwiler sees Ecclesiastes as postexilic, not by Solomon (233). These furnish frequent insight, but are not the best on the books. Cf. also Murphy’s Proverbs (WBC) (Nashville: Thomas-Nelson, 1998). In this, after an introduction discounting Solomon as writing any proverbs here, Murphy gives his translation and general comments on form/structure/setting, then verse by verse comments, some explaining the sense (16:3; 22:6), others not covering enough details (cf. 3:5–6). Some introductions to sections give debatable views, an example being in 31:10–31 (245–46). Murphy here also is hesitant to imagine a woman having all the virtues in a lifetime as this super woman (249), so he imagines the possibility that the woman is used simply to be symbolic of wisdom to furnish a climax to the book on wisdom. Cf. Whybray in this section.

Rosscup, J. (2004). Commentaries for Biblical Expositors: An annotated bibliography of selected works (p. 119). The Woodlands, TX: Kress Christian Publications.

Goldingay, John. Isaiah (New International Biblical Commentary). Peabody, MA: Hendrickson, 2001.

An OT professor at Fuller Theological Seminary here has the opinion that not one Isaiah wrote the book, but four: Isaiah (chaps. 6, 8 etc.), a disciple (1:1; 37:2; 38:1), a poet (40:6; 50:4 etc.), and the preacher (chaps. 56–66) (pp. 2–5). If one is without solid mooring, he can be left groping for what setting a prophecy points to when Goldingay writes without orientating this (cf. Isa. 2:10–22; 4:2–6). Many statements leave a puzzle, as Christ’s coming in Jahweh’s “day” (2:11), which the commentator says “will be for Christians who have resisted Christ” [?] (46). Goldingay does not see a claim of fulfillment in Jesus Christ (Matt. 1) as depending on a link with the actual meaning Isa. 7:14 has, and his remarks on 7:14 can only puzzle many evangelicals (64, 67), as also his comments on 52:13–53:12. The work time and time again leaves vagueness as to fulfillment, and he says that he does not believe that NT claims are true to what OT passages have in view (308–09). The work is an example of some misleading critical scholarship.

Rosscup, J. (2004). Commentaries for Biblical Expositors: An annotated bibliography of selected works (p. 130). The Woodlands, TX: Kress Christian Publications.

Achtemeier, Elizabeth. Minor Prophets I (New International Biblical Commentary). Peabody, MA: Hendrickson, 1996.

Here is a brief exposition of the first six Minor Prophets, Hosea through Micah, based on the NIV. A brief introduction precedes each biblical book. Some vagueness attends discussion on a number of verses, e. g. on Hosea 1:2 how Gomer’s children were “like mother, like children” (15). The authoress offers good help on many historical matters, such as Jezreel’s relation to the Jehu events (1:4–5), but lacks a definite tie-in with a unified biblical prophetic picture to relieve vague generality about when God will bless Israel. One sees this often (Hosea 2:16–23; 3:5). Joel 2:21–27 seems to be fulfilled, to her mind, in Christians now (147). Joel 3:17ff apparently points, she feels, not to a millennial time but the eternal New Jerusalem (158). The river in 3:18 just pictures God’s salvation as in Rev. 22:1 (160). Unable to discern a true unity, Achtemeier argues that Amos 9:11–15 represents “the work of a later hand, some later author, exilic or post-exilic” (234), and cannot be an expectation of Amos himself. Yet one can wonder why this is valid; even she admits that as the work of a later writer the words “are a witness and a confirmation” of the Lord’s good will to confirm what Amos proclaimed (235). Then why would not Amos more reasonably do that, as God used him? One gets the impression that all is generalized as fulfilled today. Another problem is that the story in Jonah is not historically written in Jonah’s day but much later (her theory is in the time of Malachi, 258), and has some exaggeration (257–58). Many rightly will not agree with such claims at all.

Rosscup, J. (2004). Commentaries for Biblical Expositors: An annotated bibliography of selected works (p. 162). The Woodlands, TX: Kress Christian Publications.

Michaels, J. R. John (New International Biblical Commentary). Peabody, MA: Hendrickson, 1989. 386 pp.

This was in the Good News Commentary (San Francisco: Harper & Row, 1984), but switched to the NIV. Michaels has also done I Peter (Word Biblical Commentary, 1988). The work on John is evangelical, shows marks of good scholarship, helps on many of the verses, and is fairly good overall though not outstanding.

Rosscup, J. (2004). Commentaries for Biblical Expositors: An annotated bibliography of selected works (p. 237). The Woodlands, TX: Kress Christian Publications.

Bruce, F. F. Philippians (New International Biblical Commentary). Peabody, MA: Hendrickson, 1989. 208 pp.

This concise but direct and well-informed work by an evangelical giant among commentators was formerly in the Good News Commentary (San Francisco: Harper and Row, 1983). It has switched to the NIV, and Bruce before his death brought the citations of literature up to date. It has frequent comments that help, but the pastor or student will no doubt wish to use more detailed works too.

Rosscup, J. (2004). Commentaries for Biblical Expositors: An annotated bibliography of selected works (p. 286). The Woodlands, TX: Kress Christian Publications.

Fee, Gordon D. 1 and 2 Timothy and Titus (New International Biblical Commentary). Peabody, MA: Hendrickson, 1988.

This is a reworking of his 1984 work in the Good News Commentary (San Francisco: Harper and Row). As in his work on I Corinthians, Fee is clear in most cases (not easy to follow when he gets too terse), capable on Greek grammar and local setting, unity and integrity of the books. Each section has a summary. He aims to be of help to teachers, preachers and students. His belief is that Paul authored the books and wrote to meet specific situations in the churches, not to give a manual for the church as some have held. The work has switched from the GNT to the NIV. Fee is evangelical.

Rosscup, J. (2004). Commentaries for Biblical Expositors: An annotated bibliography of selected works (p. 301). The Woodlands, TX: Kress Christian Publications.

Hagner, Donald A. Hebrews. 2nd edition. (New International Biblical Commentary). Peabody, MA: Hendrickson, 1990. 296 pp.

This work was originally in the Good News Commentary (San Francisco: Harper and Row, 1983). It is by a professor at Fuller Theological Seminary, evangelical, and fairly helpful at times, but not nearly in the range of Bruce, Ellingworth, Lane, Morris, etc. for explanitory detail.

Rosscup, J. (2004). Commentaries for Biblical Expositors: An annotated bibliography of selected works (pp. 309–310). The Woodlands, TX: Kress Christian Publications.

Johnson, T. F. 1, 2, and 3 John (New International Biblical Commentary). Peabody, MA: Hendrickson, 1993.

Johnson identifies the writer of the Gospel of John as “The disciple whom Jesus loved” (20:20, 24), but sees these epistles as by an “elder,” a different man (2). The concise verse comments are usually clear and well-reasoned, showing the idea of the Greek with Greek words transliterated, and with explanations of word meaning and grammar. Sections of added notes in smaller print take up some details. Some problems receive discussion, some are bypassed, in the latter category limited or unlimited atonement in I John 2:2, or interpretations of 2:12–14, or 5:16 (where much is not explained or not explained well). True, the commentary quite often is helpful, but uneven, and not one of the better all-around works one can more consistently count on.

Rosscup, J. (2004). Commentaries for Biblical Expositors: An annotated bibliography of selected works (pp. 331–332). The Woodlands, TX: Kress Christian Publications.

SteveHD

https://community.logos.com/discussion/comment/668385#Comment_668385

Something like 12,000 pages, many different authors and 66 books of the Bible. $1.50 each book of the Bible. Not sure how you can go wrong unless it just creates too much clutter.

Genesis
Exodus
Leviticus, Numbers
Deuteronomy
Joshua, Judges, Ruth
1 & 2 Samuel
1 & 2 Kings
1 & 2 Chronicles
Ezra, Nehemiah, Esther
Job
Psalms
Proverbs, Ecclesiastes, Song of Songs
Isaiah
Jeremiah, Lamentations
Ezekiel
Daniel
Minor Prophets I (Hosea, Joel, Amos, Obadiah, Jonah, and Micah)
Minor Prophets II (Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi)
Matthew
Mark
Luke
John
Acts
Romans
1 Corinthians
2 Corinthians
Galatians
Ephesians, Colossians, Philemon
Philippians
1 & 2 Thessalonians
1 & 2 Timothy and Titus
Hebrews
James
1 & 2 Peter and Jude
1, 2 & 3 John
Revelation

https://community.logos.com/discussion/comment/668399#Comment_668399

Tonight I made the plunge and purchased this set. It was just too good of a deal to pass by.

https://community.logos.com/discussion/comment/668407#Comment_668407

Apparently this one day deal still seems to be on for any who missed it...

-Dan

David Carter

https://community.logos.com/discussion/comment/669059#Comment_669059

Apparently this one day deal still seems to be on for any who missed it...

-Dan

Probably because I believe it's actually a four day deal. So you have until close of business on Monday to get it.

Rayner

https://community.logos.com/discussion/comment/668407#Comment_668407

Tonight I made the plunge and purchased this set. It was just too good of a deal to pass by.

Hmm, I've just seen the price on this one, wow... Unlikely everyone else, I am concerned it will be too conservative/evangelical.

I have a few Tyndale commentaries and will probably get the set at some stage just because it's useful to read a range of points of view. Am I likely to need this and Tyndale? Is this better than Tyndale?

https://community.logos.com/discussion/comment/669088#Comment_669088

I have a few Tyndale commentaries and will probably get the set at some stage just because it's useful to read a range of points of view. Am I likely to need this and Tyndale? Is this better than Tyndale?

Although I purchased this set I think that if I only could get one I would get the Tyndale set.

https://community.logos.com/discussion/comment/669088#Comment_669088

Am I likely to need this and Tyndale? Is this better than Tyndale?

Tyndale definitely is a bit more conservative than most of UB volumes, it is also substantially newer in the OT that the majority of the Tyndale volumes. The revised NT of Tyndale was written closely to the same time as most of the volumes of the UB new testament. I would not consider it a duplication of Tyndale and if i was going to chose between the both of them I would go UB (I do own both and refer to UB more than Tyndale).

BTW, you are likely right it is set as a 4 day deal but as I and a few others read it it seemed like it was suppose to be a 24 hour deal, very happy to be wrong.

-Dan

Rayner

https://community.logos.com/discussion/comment/669111#Comment_669111

Although I purchased this set I think that if I only could get one I would get the Tyndale set.

I just thought I'd be saving $99 when Dan appeared....

Tyndale definitely is a bit more conservative than most of UB volumes, it is also substantially newer in the OT that the majority of the Tyndale volumes. The revised NT of Tyndale was written closely to the same time as most of the volumes of the UB new testament. I would not consider it a duplication of Tyndale and if i was going to chose between the both of them I would go UB (I do own both and refer to UB more than Tyndale).

I'm prepared to be persuaded by the assertion that you refer to UB more than Tyndale and you given me further confidence in UB by arguing that Tyndale is more conservative.

I think I'm going to go ahead, given the price tag. I will have to try to pretend that I didn't already take advantage of the fantastic IVP dictionary opportunity too...!!

Friedrich

https://community.logos.com/discussion/comment/669114#Comment_669114

I'd say there are a few authors I am interested in: Christopher Wright, Robert Mounce, Gordon Fee, Elizabeth Achtemeier are all ones I know of and like, even if I don't agree always (not to mention Stott, FF Bruce, etc). Wright alone almost makes me jump on this set.

I have used the hardcopies where I used to preach, which were in church library. Usually found them helpful. Not always as detailed as I want, in fact, often that way, but usually making some helpful comments on perspective. It's a decent set for the price. And it covers the whole Protestant bible. [;)] So that is helpful. You will always have resources to help you with prep.

I won't purchase it however much I want to at this price, because I have been discussing things with my wife and already overspent on Logos 6. [:O] I'd only hope this will be an automatic inclusion in Logos 7. Maybe as part of the free engine package. [:P]

https://community.logos.com/discussion/comment/669147#Comment_669147

I won't purchase it however much I want to at this price, because I have been discussing things with my wife and already overspent on Logos 6. I'd only hope this will be an automatic inclusion in Logos 7. Maybe as part of the free engine package.

I wonder how many of us married people have had this talk.... Surprise

-Dan

https://community.logos.com/discussion/comment/669157#Comment_669157

I wonder how many of us married people have had this talk....

Ummmm..... why did you have to bring this up? Or are you blaming this on Dan? [;)]

David Carter

https://community.logos.com/discussion/comment/669114#Comment_669114

I will have to try to pretend that I didn't already take advantage of the fantastic IVP dictionary opportunity too...!!

What fantastic IVP dictionary opportunity would that be? I'm sure if only Logos would make it public they might actually make a few more sales.........

https://community.logos.com/discussion/comment/669169#Comment_669169

I wonder how many of us married people have had this talk....

Ummmm..... why did you have to bring this up? Or are you blaming this on Dan?

No just wondering if many of us are in the same boat or only people named Dan. heheheheh

-Dan

Friedrich

https://community.logos.com/discussion/comment/669169#Comment_669169

I wonder how many of us married people have had this talk....

Ummmm..... why did you have to bring this up? Or are you blaming this on Dan?

. . . it was either that, or . . . "ummm, honey, why do I see a 268.90 purchase and then a monthly debit of . . ."