What are the Best New Testament Commentaries?

NT Commentary Survey

D.A. Carson’s 2013 update to his New Testament Commentary Survey puts the book into its seventh edition. Having come six years since the last edition, the new edition is substantially revised and updated to include just about every significant commentary on every book of the New Testament. The Survey rarely misses a volume.

Carson goes book-by-book through the New Testament and suggests what he thinks are the best-written commentaries and why. He also offers introductory notes and principles for selecting commentaries and series, as well as 14 pages on New Testament introductions and theologies to consider. The number of books that Carson surveys is impressive.

I found Carson’s survey to be much more detailed and up-to-date than its Old Testament counterpart. He makes mention, for example, of the brand new Teach the Text commentary series. And he seems to have already examined the relevant ZECNT volumes that had been released before this survey went to press. So anyone using this book can be assured that not much ground is left uncovered.

Of course, it’s impossible in 175 pages or so to get detailed analysis of each commentary. For the most part, Carson is able, in just a couple of sentences, to give the reader a really good idea of what each commentary does well, and whether or not to consider adding it to one’s library. One always knows what top two or three commentaries Carson would suggest on a given book of the New Testament (and why).

There are times where Carson’s evaluations are left unexplained, or when he fails to evaluate a commentary in accordance with its own purposes. For instance, he criticizes a New Testament introduction on “Intertextual Development of the NT Writings” for focusing “so narrowly on intertextual connections that other axes are unhelpfully ignored.” Or a socio-rhetorical commentary on Matthew is faulted for not including enough “penetrating comment on structure, grammar, and sometimes theology.” The discerning reader can overlook this and not be deterred by it.

Carson’s writing style is engaging, enjoyable, and downright funny at times. Of his own commentary on John, he writes, “Carson’s work is rather more difficult for me to assess.” He pulls no punches in his critiques. A reviewer could multiply examples, but here are just a few quotations:

  • “…despite the superfluity of cutesy remarks that are in constant danger of distorting the picture of who Jesus is…”
  • “…his grasp of Greek is mechanical, amateurish, and without respect for the fluidity of the Greek in the Hellenistic period.”
  • “…the result is a disappointing monument to misplaced energy.”
  • “…his reconstruction of the church situation is so quirky that it cannot be recommended except to readers who are devoted to quirkiness.”

I was surprised that a short guide like this would contain such strongly expressed opinions, but the more I read on, the more useful I found them to be–even as I realized that some of Carson’s assessments are subjective and need to be weighed. (He too blithely, in my opinion, dismisses reader-response criticism.) He is an excellent writer and somehow manages throughout the book to avoid many reviewers’ clichés, which is no small accomplishment when covering this many commentaries!

Carson is (refreshingly) not at all reluctant to call out unacknowledged borrowing, which occurs in commentaries more often than one would hope.

Carson’s goal is:

to provide theological students and ministers with a handy survey of the resources, especially commentaries, that are available in English to facilitate understanding of the NT.

In this Carson has succeeded, even in entertaining fashion. If the reader is willing to overlook the few critiques mentioned above (as I largely have been), she or he will find this a good desk-side companion to help wade through the world of myriad commentaries.

Thanks to Baker Academic for the review copy of NT Commentary Survey. You can find it here (Baker Academic) and here (Amazon/affiliate link).

Koine Greek Reader and Septuagint Vocabulary Lists

Koine Greek ReaderProf. Rodney Decker is the creator of Koine Greek Reader, one of my favorite resources for learning and practicing Greek. The book includes grammar review, vocabulary lists, and Greek readings with helps. The Reader covers the New Testament, the Septuagint, the Apostolic Fathers, and a few early church creeds (which are really fun to look at in Greek).

His resources page has some very helpful Septuagint vocabulary lists. This one (PDF) has all words that occur more than 100 times in the Septuagint. This list (PDF) includes words occurring more than 100 times in the Septuagint but less than 25 times in the New Testament. This second list is a good starting point for those who are (somewhat) proficient reading the New Testament in Greek, but who want to expand their reading into the more difficult (and larger) vocabulary pool of the Septuagint.

You can read an excerpt (PDF) from the Reader here, and much more about it is here at Prof. Decker’s NT Resources blog.

Excerpts from a Catechism by Bonhoeffer

DBW 11In 1932 Dietrich Bonhoeffer co-wrote a draft for a catechism called, “As You Believe, So You Receive.” The catechism is “for students in a confirmation class and yet is intended not only for them.” Bonhoeffer and his co-writing friend Franz Hildebrandt wrote it as a Lutheran catechism, but almost all of it is ecumenically appropriate.

Here are a few excerpts:

What is the gospel?

This is the message of God’s salvation that has appeared to us in Jesus Christ and has been conveyed to us through his Spirit. This is the message of the kingdom of God that is contested in the world and intended for God’s righteous. This is the message of God’s will, which speaks today and decides over life and death.

How does Jesus of Nazareth help me today?

To know about Jesus does not yet mean to believe in him. Merely considering him to be true is, of course, lifeless. Faith depends not on lifeless letters but rather on the living Lord who stands commandingly before us, above all doubt about the Bible and its stories.

Why is actually Jesus the Lord?

He is the answer to every human question. He is the salvation in all the sufferings of the world. He is the victory over all our sins. In him, you have God himself in his power and the human being in complete powerlessness.

Does the church, then, act according to the will of Christ?

The church knows today more than ever how little it obeys the Sermon on the Mount. Yet the greater the discord in the world becomes, the more Christ wants to have proclaimed the peace of God that reigns in his kingdom. The church still continues daily in prayer for the return of its divine Lord, and he lays his hand upon it, until he leads the church to its fulfillment.

What do we know of eternal life?

Whether we want it or not—as truly as God lives—our life has come under God’s judgment and has been sustained by God’s hand. Not flesh and blood, but rather spirit, soul, and body are to rise up from the dead. We know not when the hour will come, but the church looks forward with all creation to a new earth and a new heaven.

The catechism is short–barely 10 pages in volume 11 of Dietrich Bonhoeffer Works. (This particular catechism is also included in The Bonhoeffer Reader.) But even in its brevity there is much to take in, and the “carefully focused reading” that the introduction to the catechism calls for is greatly rewarded.

Book Notice: How Toddlers Thrive

How Toddlers Thrive

I’ve recently received for review How Toddlers Thrive: What Parents Can Do Today for Children Ages 2-5 to Plant the Seeds of Lifelong Success. I haven’t had a chance to read much of it yet, but wanted to note it here. Clicking on the image above or here will take you to its Amazon page (affiliate link). The book’s product page says:

How Toddlers Thrive explains why the toddler years are different from any other period during childhood, what is happening in children’s brains and bodies at this age that makes their behavior so turbulent, and why your reaction to their behavior—the way you speak to, speak about, and act toward your toddler— holds the key to a successful tomorrow and a happier today. This provocative new book will inspire you to be a better parent and give you the tools to help you nurture your child’s full potential. Stop fighting with your child and start enjoying every minute of your time with them… while planting the seeds of happiness and success that will last a lifetime.

It sounds idealistic, but what parent of a toddler isn’t looking for more tools? It’s gotten 4.5 stars on Amazon thus far. I’ll read it as soon as I can and report back here.

What I’m Listening To Right Now: Tycho

Tycho Awake

There are about five albums I’m listening to on heavy rotation right now, but over the last month, one go-to has been the new album by Tycho, called Awake. Check out their single, Montana, here:

I believe the technical title that has been given to this kind of music is chillwave. And it is some pretty chill electronica. This album has more live instruments (and drums) than the last one. It’s well worth a listen or two, and especially great for when I need to concentrate and work on something by myself.

Tycho’s site is here. You can also find them on Spotify, Amazon, iTunes, etc.–all the usual places.

How Great Thou Art (Guitar Chord Charts for Hymns)

Hymnal

Last Wednesday I posted a chord chart for Praise to the Lord, the Almighty. Here (pdf) is a chord chart I have used for the classic hymn, How Great Thou Art. It’s quite simple–just three chords throughout. More chords could be added, so the chart could also serve as a jumping off point.

Of Paul, James, Mattathias, and Phinehas: Works and Reckoned Righteousness

From Jesus to the Church Welcome to today’s stop of the book blog tour of Craig A. Evans’s From Jesus to the Church: The First Christian GenerationI’m covering chapter 4, “Phinehan Zeal and Works of the Law: What Paul and James Are Really Saying.” Brian at Near Emmaus introduces the book here, and quotes from the introduction, which is worth repeating:

The present study is not a history of the early church; it is not even a history of its first generation. It is, rather, a study narrowly focused on the clash between the family of high priest Annas and the family of Jesus of Nazareth, a class inaugurated by a Jeremiah-related prophecy of the temple’s doom, uttered by Jesus, and ended by another Jeremiah-related prophecy, uttered by another man named Jesus.

The title, then, is a bit misleading, or at least more general than the actual contents of the book.

Continue reading “Of Paul, James, Mattathias, and Phinehas: Works and Reckoned Righteousness”

A Bit of Brilliance from the Boy Bonhoeffer

The Bonhoeffer Reader

At the age of 19 Bonhoeffer wrote a paper called, “Paper on Historical and Pneumatological Interpretation of Scripture.” When I was 19 I was just about to stumble upon the Hegelian dialectic, but I’m pretty sure I didn’t even know what “pneumatological” meant. Bonhoeffer was getting warmed up.

The Bonhoeffer Reader (pictured above) leads off with that paper, which Fortress Press has available as a sample on its Website, here (pdf). The Reader is “self-consciously a theological reader,” keeping specifically in mind “the general reader or beginning student of Bonhoeffer.” Here, by the way, are the seven major sections of the Reader:

  • Part 1, Student Writings: Berlin, Barcelona, New York
  • Part 2, University Lectures
  • Part 3, Ecumenical and Pastoral Writings
  • Part 4, Theology and the Third Reich
  • Part 5, Christian Life and Community
  • Part 6, Christian Ethics and Public Life
  • Part 7, Theology from Prison: Worldly, Religionless Christianity

The Reader excerpts all of Bonhoeffer’s major works, at length. Sanctorum Communio, his dissertation, is here, as well as DiscipleshipLife TogetherLetters and Papers from Prison, lectures, talks, and even a draft of a catechism he co-authored. It is rich.

Back to the 19-year-old Bonhoeffer. “Paper on Historical and Pneumatological Interpretation of Scripture” is engaging, dense, and refreshing, even if occasionally unclear or in want of a re-write here and there. Bonhoeffer wrote the paper in 1925 when he was a student in Berlin. In it he reflects on the historical-critical method of interpreting Scripture that was so popular in early 20th century Germany, as well as the idea of Scripture as God’s word, i.e., the locus of revelation–what Bonhoeffer calls “pneumatological interpretation.” Of the latter he writes:

The first statement of spiritual interpretation is that the Bible is not only a word about God but God’s word itself. In some way the decisive concept of revelation must be introduced here. When revelation is found, the extraordinary enters and its power is self-evident. The past is made present or—better—the contemporaneity and trans-temporality of God’s word are recognized.

As impressive as Bonhoeffer’s command of theology and language already is his use of Latin and Greek throughout the paper (which the editors of The Bonhoeffer Reader are gracious enough to translate).

The bit of brilliance that most inspired me was an almost throwaway clause where Bonhoeffer refers to God as the one

for whom the terms “God spoke” and “it became so” are identical.

Of course on a semantic and grammatical level it is not true that “God spoke” and “it became so” are identical, but Bonhoeffer’s point is that the phrases are, in fact, one and the same. God, as others have put it, spoke creation into being, so that his speaking and its becoming are one and the same act. Bonhoeffer would later develop this idea in his 1932-33 Creation and Fall lectures, also excerpted in the Reader. In a section not found in the Reader, Bonhoeffer would write,

That God creates by speaking means that in God the thought, the name, and the work are in their created reality one. What we must understand, therefore, is that the word does not have ‘effects’; instead, God’s word is already the work. What in us breaks hopelessly asunder–the word of command and what takes place–is for God indissolubly one. With God the imperative is the indicative.

It seems that even this early paper contains some buds that will more fully bloom in his later writing.

The paper closes:

Scriptural understanding, interpretation, preaching, i.e., the knowledge of God begins and ends with the plea: “Veni creator spiritus” [Come, Creator Spirit].

Scripture, for Bonhoeffer (and for us), is “where God speaks and… where it pleases God to be personally revealed.” In the moment that God speaks, it becomes so, and God is revealed.

This,” the Scripture readers say each Sunday, “is the Word of the Lord.”

Thanks be to God.

This is the third post in “Tuesdays in Lent with Bonhoeffer.” See the first one (on forgiveness) here. The second post covers Bonhoeffer’s early life, here. I describe the series more here. The Bonhoeffer Reader can be found at Amazon here (affiliate link) or at Fortress Press’s page here

Scot McKnight’s Sermon on the Mount Commentary

SGBC SMount

Scot McKnight just released a commentary on the Sermon on the Mount. I’ll post a review in due time, but as I prepare my sermon for our church’s last Sunday in the Sermon on the Mount, I wanted to give props here to what is a really good commentary! McKnight blends careful exegesis with relevant application, and isn’t afraid to really wrestle with some of the challenges Jesus issues in the S.Mount. Highly recommended.

 

A Short Note on God’s First Greek Words

The Greek of Genesis 1:3 reads,

καὶ εἶπεν ὁ θεός Γενηθήτω φῶς. καὶ ἐγένετο φῶς.

In English it reads, “And God said, ‘Let there be light.’ And there was light.”

The Septuagint straightforwardly translates the Hebrew, which is:

ויאמר אלהים יהי אור ויהי־אור

The Greek καὶ is versatile. The first καὶ in Genesis 1:3 is connected to what precedes it in 1:2 (darkness over the deep), but not necessarily inextricably so. In other words, one could leave it untranslated when going into English, with 1:3 beginning just, “God said….” The second  καὶ in 1:3, however, seems to be more closely related to what precedes it. “And there was light” follows immediately upon God’s calling for light. God said it, and it happened.

Susan Brayford, in her LXX Genesis commentary (Septuagint Commentary Series, Brill) writes:

God’s first words bring light into being in order to counter the darkness that was over the earth. In the first words attributed to God, LXX-G establishes a formulaic speech pattern that continues throughout the chapter, namely, a verb in the third person imperative (let x be), followed by ‘and,’ and concludes with a verb in the aorist (and x was). The pattern, similar to that in the MT noticed by Westermann and others, not only represents God as an orderly creator, but more importantly, as a powerful creator whose very words accomplish actions.

Dietrich Bonhoeffer has much to say about this in his Creation and Fall lectures on Genesis 1-3. On Tuesday I’ll post about his take on the link between God’s speech and the resulting creation.