The Gospel of Matthew is much beloved, for it contains some of the most famous collections of Jesus’ teachings in the whole canon of Scripture.

It also is the most characteristically Jewish of all the Gospels, addressing as it does a community that treasured its Jewish identity, but also found itself in some degree of tension with others who shared that identity.

So, does the Gospel of Matthew have anything to say to us today?

The enduring importance of the Gospel

Like so many who have spent extended time wrestling with this Gospel, I am convinced it always has been relevant to everyone who claims the name of Jesus. It is even more important now, as we stand in the shadow of the Protestant Reformation debating fundamental issues of Christian identity.

More to the point, Matthew’s uncompromising call to Christian discipleship is a helpful corrective to the transactional soteriology that sometimes has characterized evangelical preaching.

The heart of Matthew’s message can be found in 16:13-28. Becoming a disciple of Jesus is not merely about recognizing his messianic identity—though that is an indispensable first step. It is about recognizing what kind of Messiah he is and receiving him as one’s own master.

That process will not entail the triumph of one’s own political, cultural or personal agenda. Rather, it requires the would-be disciple to crucify those corrupted ambitions and to entrust one’s identity and well-being to the care of God.

It is easy to become discouraged when studying this Gospel. I know from personal experience. But, as Craig Keener points out, the subtext of the story is Jesus keeps putting his arms around his wayward followers, even when they fail to live up to his impossibly high standards—such as when he demands we live with a perfection or maturity that mirrors God’s (Matthew 5:48).

Where to begin your study

Matthew’s Gospel contains a lot of material. Its contents are carefully interwoven, producing an outline that can be difficult to enumerate, but nevertheless is instructive for the reader. Moreover, some elements of the Gospel present interpretive challenges that may not be immediately apparent to the casual reader but are important to address.

Biblical eLearning by Gordon College Faculty

One place we might begin is with an online resource that will help you learn more about any book of the Bible that interests you. Biblical eLearning is a resource created by the faculty of Gordon College.

Biblical eLearning contains video lectures and other materials about a wide range of topics related to the Bible, church history and theology. Material is presented by well-respected scholars from evangelical institutions around the country.

For Matthew, it presents lectures from multiple scholars, including Craig Keener, and the lectures vary in their level of detail. So, you can shape your study to your needs.

Keener’s lectures are particularly helpful, for he guides his students through the sometimes bewildering task of interpreting Jesus’ approach to the Mosaic law. He also demystifies Jesus’ use of parables, explaining how the Lord used hyperbole and other figures of speech well-known to his audience to make his points clear.

NIV Application Commentary: Matthew by Michael Wilkins

As Joshua Sharp pointed out in his article on Mark, for introductory-level print resources, the NIV Application Commentary is often a good place to start one’s exploration of a biblical book.

God’s Story Commentary: Matthew by Rodney Reeves

But here is another place you might look: the God’s Story Commentary series. The volume on Matthew’s Gospel was written by Rodney Reeves, former dean at Southwest Baptist University and current pastor of First Baptist Church of Jonesboro, Ark.

I readily admit I am biased. My wife and I studied under Reeves at Williams Baptist University in the 1990s. But, for my money, he is the best New Testament theologian Baptists have produced in the last 30 years, and he is the best preacher white evangelicals have produced during that same time period.

Reeves’ commentary on Matthew is beautifully written, and it packs an enormous amount of insight in a very short amount of space.

Climbing the ladder

If the resources listed above whet your appetite for more, or if you already are a ministry practitioner and need a more thorough study than these resources can provide, there are lots of great, mid-level commentaries for you to engage.

For example, Craig Keener has two commentaries on Matthew—one that reads the Gospel from a socio-rhetorical perspective (The Gospel of Matthew: A Socio-Rhetorical Commentary) and one that presents a more pastoral approach to the document (IVP New Testament Commentary: Matthew).

New American Commentary: Matthew by Craig Blomberg

But I recommend Craig Blomberg’s volume in the New American Commentary series.

Blomberg takes a different approach to understanding the structure of Matthew’s Gospel than I do, but that is part of why I love his commentary so much. His analysis of the Gospel is clear and concise enough to be accessible to most readers, and yet, it also is careful and detailed enough to challenge both mind and heart.

Reaching the top

Sometimes, though, there is just no substitute for a detailed commentary, based on the original languages.

The Word Biblical Commentary and the Baker Exegetical Commentary on the New Testament usually are good places to start looking for that kind of resource, regardless of what New Testament book you are studying, and Matthew’s Gospel is no exception.

New International Greek Testament Commentary: Matthew by John Nolland

But for my money, John Nolland’s commentary on Matthew in the New International Greek Testament Commentarygives the reader everything he or she might want in a technical study of the Gospel.

Nolland’s introductory material is brief, but he presents the scholarly issues surrounding the composition and message of the Gospel with clarity and fairness. His exegesis is extensive, even magisterial, but I do not find it overwhelming in most instances. Nolland knows how to alert the reader to important interpretive issues without losing the main thread of his argument.

A closing exhortation

Ultimately, I do not agree with Stanley Hauerwas and other interpreters who see Matthew as a clarion call to Christian pacifism. But I do think the evangelist challenges many of our contemporary assumptions about what it means to be Christ’s disciples.

Of course, as Dallas Willard observed, not everyone wants to be a disciple of Jesus—especially once they get a glimpse of what it will cost them. But I am convinced it is the only way to life. So, we need to be sure we understand what Matthew is trying to tell us about our Messiah and Master.

Wade Berry is pastor of Second Baptist Church in Ranger and has been a resident fellow in New Testament and Greek at B.H. Carroll Theological Seminary. The views expressed in this resource article are those of the author.

Editor’s Note: This article was written in June 2015 in response to the suicide of a prominent and beloved pastor and has been adapted and updated.

This past Sunday, our pastor committed suicide.

Obviously, it was a shock to all of us, and our hearts are saddened and hurting for his family, as well as for ourselves.

In trying to make sense of this event, let’s look at some sobering statistics I gathered in 2015 when I wrote this article. According to a report by the Schaeffer Institute:

• “Fifty percent of pastors’ marriages will end in divorce.”
• “Eighty percent of pastors feel unqualified and discouraged in their role as pastor.”
• “Fifty percent of pastors are so discouraged that they would leave the ministry if they could, but have no other way of making a living.”
• “Eighty percent of seminary and Bible school graduates who enter the ministry will leave the ministry within the first five years.”
• “Seventy percent of pastors constantly fight depression.”

And there’s more in the report.

Every pastor surveyed “had a close associate or seminary buddy who had left the ministry because of burnout, conflict in their church, or from a moral failure.”

Ninety percent said “they are frequently fatigued and worn out on a weekly and even daily basis.”

Seventy-seven percent feel they don’t have a good marriage.

Seventy-two percent read or study the Bible only when preparing sermons or lessons.

We don’t know what exactly led to our pastor’s suicide, but I do know pastors feel a lot of pressure. They are worn out and dry. This event causes me to worry for the mental health and well-being of our young pastors and their families.

Pressure of the pastorate

Pastors often come home each night bringing the burdens of his flock with him, burdens he has listened to each day for years. His brain and energy have been sucked dry with issues he is not trained to deal with in any sort of in-depth manner. He has been to seminary or undergone theological training, but he is not a financial consultant, a medical doctor or a psychiatrist.

He cannot fix all the things that go wrong in his congregation, but sometimes, he has to hold a flashlight for a plumber in the attic. I cannot fix the things I see and hear about in the news. I can turn it off or not read about it. He can’t. This is his job.

He can listen to our problems and be concerned, but in the end, exactly what can he do about them? For the most part, practically nothing.

He can pray for us, but we can pray for ourselves. He wants to help, but his ability to help is either constrained by the finances of the church or its resources. The more compassionate he is, the larger the load he carries for the things he cannot fix.

There were those yesterday who said: “How could he do this to us? To this church?”

But it isn’t about us or this church. It’s about him.

How did we fail him by not giving him the support and assistance his vocation requires?

Pettiness of parishioners

We want pastors who have compassion and are caring and have concerns for their members, but at what cost?

Look at the statistics again about pastoral stress, fatigue, burnout and depression.

Who wouldn’t struggle with these if they had to listen to a constant litany from people asking the pastor to solve problems they ought to take care of themselves?

Cancer, death of children, loss of job or other major issues, yes, but taking time to ask the pastor for gas money or finding a job for their kids in the summer or complaining about the sermon this week?

Didn’t like the decorations for the last church luncheon? Don’t care for the food served last Wednesday night? No tables for your snacks in your Bible study class? Surely, the pastor has better things to do with his time.

Some church members treat their pastors as their own personal priests. They look to their pastor as somehow being closer to God. I have had pastors tell me men and women come to them to ask for prayer, because they think God listens to the prayers of the pastor more than to their prayers. They want the pastor to do their praying for them.

Young pastors and their families need to be aware of the dangers of worrying about problems they cannot solve or remedy. They need to focus on the issues they can have some effect upon and leave the others at the steps of the church each night when they go home.

I know this is easier said than done, but adding more and more to the load eventually will cause a pastor to break down.

Spiritual pressure

Believe it or not, pastors struggle to measure up in their own eyes. Pastors feel immense spiritual pressure—from themselves and from their churches.

“The church often forgets ministers, pastors and preachers are under constant attack by Satan to fail. This is a spiritual battle against them,” one pastor communicated to me.

One pastor was particularly transparent with me: “Something I struggle with often, it’s the ‘Messiah’ complex … me attempting to do what only God can do—be the Messiah. I can’t. I’m not perfect. I’m incapable of this task.

“Sometimes the pastor needs the gospel preached to him,” he continued. “It’s in those sorrowful moments of self-doubt or pity that the grace of Jesus becomes like an awakening again. It’s like a person who had a lung replacement breathing in the fresh air again!”

How pastors hurt

Pastors I know hurt in other ways, too.

Many pastors are bivocational, having to hold down two jobs—one being the pastor—to make ends meet. They feel looked down upon by full-time pastors.

One pastor told me he loved driving a dump truck because it was so much easier having one or two bosses than hundreds.

Pastors fear losing their families, especially their kids, because of ministry, one said. Their families see the church expecting to be first in the pastor’s life. Spouses and children feel neglected or pressured by the church to be perfect. They also hear church members criticize and sometimes attack the pastor—their parent.

Another pastor shared how hard it is to have to come home and tell his family they have to move because the church fired him or forced him to resign. He can go on, he said, but his family is ripped from their friendships and schools.

Even Moses asked God to kill him if he was going to be expected to put up with the burden of dealing with the Israelites and their complaints (Numbers 11:10-15), one said.

One pastor wondered: “Where do we go for help? Who can we talk to about our issues and our problems? The church body thinks we have all the answers, that we’re indestructible, but we are not. … We cannot discuss these issues with anyone and show any sign of weakness.”

Knowing even the “Prince of Preachers” Charles Spurgeon struggled with depression is a help to some pastors.

Not all pastors have these kinds of experiences or feel this way, but many do.

How we can help our pastors

Pastors should care—and do care—for the people in their charge, but let’s be real. Pastors are human. They have needs, feelings and shortcomings as we all do. We cannot put pastors on such a high pedestal that they hurt themselves when they fall back to Earth.

There are many ways we can help our pastors. Here are just a few.

We can better assist our pastoral staff by making them—yes, making them—take vacations and breaks on a regular basis.

We can ask someone besides the pastor for help with mundane and daily requests—a flat tire, a hangnail or other minor issue.

We can expect—require, even—deacons to be an actively serving body just as they were called to do from the beginning.

We need to pray for God’s guidance and wisdom for how we can help prevent pastoral tragedies from occurring. These men and women of God who have chosen voluntarily to be servants of the Lord Jesus Christ need all the help and assistance we can give them. They cannot, nor should they, be expected to carry these troubles and burdens alone.

There are many ways completely within our ability that we can help our pastors. Let’s do our part to make suicide something our pastors don’t consider.

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The Schaeffer Institute report was written by R.J. Krejcir for the Francis A. Schaeffer Institute of Church Leadership Development from research conducted from 1989 to 2006 and published in 2007. While the studies cited in that report are dated, more recent studies can be found at Barna.com, LifeWay Research, ChurchAnswers.com and elsewhere.

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Peary Perry is an author and husband, father, grandfather and great-grandfather. To learn more about him, you can visit www.pearyperry.com or email him confidentially at pperry@pearyperry.com. The views expressed in this resource article are those of the author.

The Book of Esther is the only book in the canon of Scripture that contains “zero” references to God. There are not even subtle or indirect references to him throughout the book.

The three alternative versions of the story—found in the Septuagint, the Alpha Text and writings of Josephus—all attempt to correct that omission by adding statements about God. Interestingly, in all versions, the basic story is the same.

However, the inspired version is the original “God-less” story. This should lead us to question why this is the case.

Esther equips the saints to be prepared for “every good work” (1 Timothy 3:17).

Esther also provides us with a historically situated strategy for dealing with ungodly governments. Mordecai is introduced as a descendant of those who received a copy of Jeremiah’s letter. Esther 2:6 is a citation of Jeremiah 29:1–2.

The broad guidelines found in Jeremiah 29:5–6 are illustrated in the actions of Mordecai and Esther throughout their story. Jeremiah goes on to encourage the exiles to pray to God for their foreign captors because their “peace” is interconnected (Jeremiah 29:7).

The Hebrew word “peace” (shâlôm) is used strategically within Esther to demonstrate how Mordecai transitioned from only seeking Esther’s “peace” (Esther 2:11) to sending letters of “peace” throughout the Persian empire (Esther 9:30; 10:3).

The author highlights Esther and Mordecai as model individuals who belong to the household of God and who leverage their status as good citizens to convince Xerxes they are “profitable” to his kingdom (Esther 7:4).

Literary Allusions in Esther by Ron Lindo Jr.

Many praise Esther for its sophisticated structure and argue the book is shaped as a chiasm. In my book Literary Allusions in Esther, I suggest this is not the case. Instead, the book is designed around five main themes, each related to Xerxes, king of Persia—Ahasuerus in Hebrew.

The themes are: “The King Performs an Act,” “Situational Complication,” “The King is Advised,” “The King Implements Advice,” and “A Solution is Provided.” The corresponding passages from Esther are shown in my book.

Brazos Theological Commentary on the Bible: Esther by Samuel Wells

This structure acknowledges a main theme. Esther and Mordecai are living in a society where Xerxes has absolute power. He is practically a “god.” Samuel Wells highlights this emphasis well in his Esther & Daniel volume in the Brazos Theological Commentary on the Bible series.

Still, despite Xerxes’ glory, he is unable to live up to his “god-like” stature. He is described as often drunk (Esther 1:10; 3:15, and elsewhere), consistently in need of counsel (Esther 1:13; 3:8–15, and elsewhere), and unknowledgeable of events happening around him (Esther 1:21–23; 6:1).

Evangelical Exegetical Commentary: Esther by Anthony Tomasino

As Anthony Tomasino explains in his Esther volume of the Evangelical Exegetical Commentary series, Xerxes is “consistently portrayed as a man who would rather let someone else do his thinking for him.”

Thus, one of the reasons God is left unnamed is because the author wants us to embrace the weight of living in such a godless culture. Esther and Mordecai’s ability to achieve success should encourage us to endure when we find ourselves living under similar conditions.

Tomasino’s Esther commentary is by far the most exhaustive and helpful commentary I have encountered. His commentary represents a very exhaustive examination of Esther designed to help pastors mine through every verse of Esther.

Smyth & Helwys Bible Commentary: Ruth and Esther by Kandy Queen-Sutherland

Second to Tomasino’s is Kandy Queen-Sutherland’s Ruth and Esther in the Smyth & Helwys series. It is more expensive than Tomasino’s but covers two biblical books. Overall, Queen-Sutherland’s commentary is more technical than Tomasino’s but just as exhaustive.

One unique aspect of Queen-Sutherland’s commentary is how it explains the contributions of Ruth and Esther to the theology of Scripture. Her comments on Ruth are blended into her analysis of Esther.

This would be a perfect commentary for a sermon or teaching series related to these two stories about important women in the Bible.

NIV Application Commentary: Esther by Karen Jobes

Karen Jobes’ Esther in the NIV Application Commentary series is very concise. She wonderfully integrates important aspects of Persian culture into her commentary. While Jobes does not explain every verse of Esther, she does explain how Esther is a historically accurate representation of Persian life and culture given the available evidence.

Because of the decree issued by Cyrus the Great in 538 B.C., all the exiled Jews were allowed to return to Judea and rebuild the temple.

Many thought this was the complete fulfillment of Jeremiah’s prophecy (Jeremiah 29:10), which led some to look down on the Jews who decided to remain in exile. However, Jeremiah’s prophecy is more complicated than simply commanding all the Jews to return to Jerusalem.

Every postexilic book deals with the issue of how God’s people can continue to live in covenant relationship with him from different perspectives. As Jobes highlights, “The book of Esther subtly addresses the question of covenant from the perspective of those who did not … return to Jerusalem.”

A ‘seed’ of faith

Mordecai and Esther are not described as “super” Jews, leaders like Ezra and Nehemiah, nor are they as outspoken as Daniel.

Instead, their religious practices can be seen only scantily. Esther and Mordecai hold on to their religion as loosely as they can, but still, they bring about the “salvation” of God’s people within the Persian empire. In fact, they also bring many more into the fold of faith (Esther 8:17).

By the end of the book, Xerxes is a better king than when he began to reign only because he relied on the wisdom of Mordecai (Esther 10:1–3).

Ultimately, the author wants us to understand even believers in dire circumstances with only a “seed” of faith still can bring God’s peace into godless environments.

Ron Lindo Jr. is assistant professor of Christian ministry at East Texas Baptist University. He received his Ph.D. from New Orleans Baptist Theological Seminary with a specialization in Old Testament studies. He is the author of Literary Allusions in Esther, and he wrote “Introduction to Esther” in The Hebrew Scriptures. He is an active member at Mobberly Baptist Church. The views expressed in this resource article are those of the author.

If you gather 10 Baptists, you probably will have 11 opinions. Especially if the question is, “What should your pastor be doing?”

It is amazing how many people God has called to serve as armchair quarterbacks in the church. But oddly enough, your pastor may be asking the same question.

Imagine the responsibility vocationally to care for God’s people. What would a job description look like? What tangibles would you include? What about the intangibles?

Some people mistakenly believe the work of ministry only occurs on Sundays, and that when the songs and sermon are over, things are good for another week. How do you explain ministry to someone who has no concept of church?

Perhaps the best response is ministry is caring for people—caring in the joys of life, the struggles of life and anything in between. Ministry is being there for the birthday parties as well as the funerals.

Ministry is a 24/7 calling and never seems to fit in the confines of a 40-hour work week. As you probably have experienced, caring for people does not fit into a neatly packaged timetable.

Ministers easily can feel like they are being pulled in multiple directions at the same time. They often mimic circus performers who must keep several plates spinning at the same time.

Training and unique needs

Seminary or graduate school is a great training ground for pastors and church leaders. Course curriculum, relationships with professors and students, and applicable assignments can make the experience invaluable.

But to be fair, especially considering the uniqueness of each church setting, a school or seminary simply cannot anticipate every issue a minister will face.

It seems like each church or ministry setting comes with its own unique needs and expectations. Serving in a church in a small West Texas town fueled by the cotton industry is vastly different than serving in a large church in a thriving metroplex driven by multiple industries.

Some churches expect their pastors, staff members and ministry leaders to carry out most of the work of the church, while other churches trust their pastoral staff for training and equipping, so church members are serving effectively in ministry.

Pastoral expectations

In most church and ministry settings, there are a handful of common or shared expectations for pastors and ministry staff. Consider this brief list:

1. Be there. Be visible, be present at the right place at the right time, and be available most anytime.
2. Be good at what you do. Always be professional and prepared for anything.
3. Be a leader. Your church folks expect you to act, not react. They need your direction and encouragement.
4. Be a friend. Relationships are perhaps the most important expectation in your church. People will put up with an occasional bad sermon or off-key solo if they know you love them without question.
5. Be kind. A heart of compassion is easily seen and appreciated.
6. Be resourceful. You are expected to be the expert and the fixer of all things. People depend upon your knowledge and expertise to guide them into the future.

The apostle Paul might label these expectations “being all things to all people.” And while these expectations are realistic, they set an extremely high standard for time and energy. It is no wonder pastors and church leaders often say, “They didn’t teach me this in seminary,” or “No one told me it would be this way.”

Rest for the weary

In our post-COVID world, the pace of an already busy church has accelerated even more.

If pastors are not busy planning a sermon, preparing for worship, conducting a wedding or funeral, and counseling church members, then they are busy with church finances, overseeing projects, enlisting workers, keeping up with building needs, attending school ballgames and community sporting events, and navigating insurance availability.

The pace can be brutal. It is no wonder pastors and church leaders are too tired to rest.

This is why we wrote The Journey, a resource to help pastors and church leaders navigate the task of ministry. The heart of this booklet is a cross section of thoughts and best practices to help both the vocational minister as well as a lay leader have a long sustaining ministry.

The booklet offers suggestions and practical ideas regarding one’s call to ministry, effective use of time, personal growth and development, financial resources, godly leadership principles, healthy relationships and significant ministry. A study guide is included to encourage personal reflection and group discussion. The Journey can be downloaded from GC2 Press.

For more information, please contact Robby Barrett or Corey Stewart at First Baptist Church of Amarillo.

The book of Philemon, written by the Apostle Paul, addresses important dynamics for faith leaders confronting institutional evils and interpersonal conflicts.

The presenting issue is Onesimus, an escaped slave, came to Paul. Paul is going to send him back, but not before Paul writes an appeal letter to Onesimus’s master Philemon, infused with Christ-centered values and ethics for Philemon to consider as he received Onesimus.

The Roman economy depended heavily on slavery, with slaves making up a significant portion of the population. Enslaved people were considered property, commodities to be bought and sold for their master’s benefit.

Paul did not outright say Philemon should free Onesimus. Instead, Paul appealed to Philemon’s loving reputation and his faith in Jesus, asking him to consider taking Onesimus back, “no longer as a slave, but better than a slave, as a dear brother.” Rather than directly telling Philemon what to do and thus alienating others, Paul appealed to higher Christian values.

The book of Philemon can be used today to help focus church members on the values of King Jesus and the familial ties that bind us together as we face institutional, societal, personal and ethical challenges in our day.

Here are several resources I recommend as you prepare to teach or preach this short yet impactful book.

NIV Application Commentary: Colossians and Philemon by David Garland

The NIV Application Commentary is a steady go-to that provides analysis of technical exegetical details, as well as broad application.

David Garland provides a good introduction to Philemon and wrestles with questions, such as: “What brought Onesimus to Paul?” “What did Paul want Philemon to do?” and “What does Philemon mean for us today?”

Smyth & Helwys Bible Commentary: Philippians and Philemon by Todd Still

Todd Still notes Philemon largely has escaped the canon of many church members.

While including introductory elements regarding the nature of Paul’s shortest letter, Still spends time discussing critical issues, such as authorship, date and place of writing, and gives a detailed outline of the entire letter.

Still breaks Philemon down verse-by-verse and notes the centrality of union in Christ and the primacy of love in all things, with everything else a far second.

Paul for Everyone: The Prison Letters, Ephesians, Philippians, Colossians, and Philemon by N.T. Wright

This series is helpful for synthesizing world-renowned scholarship by N.T. Wright in accessible ways for preaching and teaching.

Wright subdivides Philemon into three sections and walks through each with relevant exegesis. He first discusses the greetings (vv. 1-7), Paul’s appeal (vv. 7-14) and then Paul’s perspective (vv. 15-25). Each section also brings congregational and personal application in full view.

Reading While Black: African American Biblical Interpretation as an Exercise in Hope by Esau McCaulley

Slavery was the norm in the Ancient Near East. Paul, and the letter to Philemon specifically, have been used by some to argue for the institution of slavery since then.

Esau McCaulley makes important notes regarding the slavery in the Ancient Near East—which often resulted from debt and war—and the racialized slavery that existed within the United States. With an escaped slave as the presenting issue of Philemon, it is important to gain the perspective of someone who understands the ramifications of slavery better than I do.

McCaulley notes: “Oneness in Christ transforms relationships. Society values those with power and status. Christians treat all people—slave, free, or prisoner—as a family. This idea that slaves and masters are family undermines slavery.”

McCaulley’s work is exceedingly helpful in understanding Paul’s pastoral approach to a problem of personal and societal concern.

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Philemon is an excellent resource for pastor’s confronting interpersonal disputes, as well as matters deeply engrained in society. By appealing to personal relationships, recognizing the authority of Christ, and calling for the way of love to characterize Philemon’s response to Onesimus, Paul challenged Philemon to uphold high Christian ideals. In Philemon, Paul skillfully executes and demonstrates pastoral tact and practice.

John Whitten is senior pastor of Pioneer Drive Baptist Church in Abilene. He has a Master of Divinity from Logsdon Seminary, now Logsdon School of Theology at Hardin-Simmons University, and a Doctor of Ministry from Baylor University’s Truett Theological Seminary. The views expressed in this resource article are those of the author.

Joel is a small book of deep theological reflection. It takes up themes particular to the prophetic books and general to Scripture. Some of the themes include the day of YHWH, repentance, and God’s sovereignty, compassion and justice.

Though Joel can be a formative book anytime in the church year, it is particularly instructive during Lent with the themes of repentance and God’s grace.

Though there may be numerous ways to outline Joel, I find the simplest is the most effective for teaching. The book begins with a call for the community to repent (1:1-2:17) and ends with God making several promises (2:18-3:21). God promises he will turn from judgment if Israel repents, and he will judge the nations who harm Israel.

Though there is some debate among scholars on the dating of the book, it seems it is set during the Restoration Period—the era of the Jewish people’s return from exile. This is due to the presence of a functional temple and because God is promising to judge those nations who sent Israel and Judah into exile.

Smyth & Helwys Bible Commentary: The Book of the Twelve: Hosea-Jonah by James D. Nogalski

This two-part series on all the Minor Prophets has been the most helpful resource for me in studying the Minor Prophets.

This commentary is mostly technical but provides theological reflection along the way helpful for pastors and preachers.

Nogalski is one of the most respected scholars on the topic of the Minor Prophets, especially his way of describing how the Book of the Twelve has its own narrative arc. He explains how Joel fits into that arc in this insightful, rich commentary.

Understanding the Bible Commentary Series: Minor Prophets I by Elizabeth Achtemeier

Anytime I find Elizabeth Achtemeier has written a commentary on a book of the Old Testament I am preaching from, I find a way to purchase or borrow a copy.

Achtemeier’s understanding of the literary genres and historical and social settings of the Old Testament books always helps me to understand the passages I am studying better.

Though another more technical commentary, it is also accessible for preachers and pastors studying to teach Joel to their congregations.

The Lost Letters to the Twelve Prophets: Imagining the Minor Prophets’ World by John Goldingay

This book is more imaginative than the first two but no less biblically and theologically astute. Goldingay imagines the other side of the conversation we read the prophet having: the voice of the congregation.

Goldingay introduces each chapter with an introduction to the prophet and then, in the form of a letter, he imagines questions the congregations may have had in response to the prophet preaching to them. His response to those questions summarizes the main message of that respective prophetic book.

Maddie Rosenblad is the pastor of Meadow Oaks Baptist Church in Temple. She has a Bachelor of Arts in Christian Studies from the University of Mary Hardin-Baylor, a Master of Divinity from Baylor University’s Truett Theological Seminary, and a Master of Theology by Research from the University of Edinburgh, Scotland. The views expressed in this resource article are those of the author.

One Thursday morning, my wife and I were watching a CNBC story on YouTube influencers using generative AI to create content.

The feature covered everything from the monetary benefits of making such video to concerns about online influencer platforms saturating the web with poorly created video and images.

The report led to a lengthy, substantive family discussion over the importance of discerning what’s real and what’s fake.

I was born in 1984, which makes me a Millennial.

As a kid, I had the great privilege of enjoying tape cassettes, VHS tapes, CDs, DVDs and CD-ROM games. I still recall during my teen years how adults were scrambling to figure out the fast-changing pace of tech and the growing, reasonable concern of whether you were talking online to another kid or to an adult with dangerous intentions.

Growing up, Proverbs 3:5-6 was a theme in my household: “Trust in the Lord with all your heart, And lean not on your own understanding; In all your ways acknowledge him, And he shall direct your paths.”

I heard those Scriptures repeatedly at church and home. This typically led to ongoing conversations with adults about how important it was to hear from the Lord and to trust in the Lord rather than my own eyes or ears. That wisdom served me well as I entered adulthood.

Going into journalism and later ministry, I found myself checking the factuality of things written and reported. This wasn’t because of a lack of faith. Instead, it was to learn how to practice discernment throughout my day to day life.

The world today needs more people, particularly Christians, to practice discernment in a culture challenged with the blurring lines of reality and fiction.

How the Bible defines discernment

Merriam-Webster defines “discernment” as “the quality of being able to comprehend what is obscure,” or indistinct. Biblically, the term is closely related to having insight and understanding.

What better place to gain and grow godly insight and decision making than through God’s word?

In 1 Kings 3:9, Solomon asked the Lord for an “understanding heart.” Other translations may render that statement as a “discerning mind.” He asked to rightly “discern between good and evil.”

In Philippians 1:9-10, Paul prays that “your love may abound more and more, with knowledge and all discernment, so that you may approve what is excellent, and so be pure and blameless for the day of Christ.”

We need the Holy Spirit to be able to discern even that which is of the Spirit of God.

1 Corinthians 2:14 tells us, “The natural person does not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned.”

Fortunately, we can ask the Lord to teach us good judgment and knowledge (Psalm 119:66).

Practical steps toward daily discernment

Discernment can start with Jesus. We can ask the Lord to give us the right thoughts, guide us in making the right decisions, and trust him to give us the right solutions and directions that are within his will.

We grow our relationship with Christ by spending time in God’s word and in prayer and in fellowship with other believers. When we do this, we can grow our understanding of what it means to discern things spiritually from God, as well as discern circumstances and challenges in our world.

Asking questions also can keep you out of trouble. Whether it’s a question for my boss or coworkers, or whether it’s a question for my pastor, I strive to make sure I have a proper understanding on matters I must face.

When we humble ourselves and seek the Lord, we reap the benefits of living a life full of wisdom and understanding that keep us from operating in a place of pride and self-reliance.

When we pray and ask the Lord for understanding and wisdom on a matter, we should trust the Lord will give it to us. Not only will such an answered prayer benefit you, but it will benefit others around you.

Imagine being able to give insight and direction that helps others see what’s true and what’s false. And even better, to be able to see Jesus for who he is and who he can be in their lives.

A couple of years ago, our church spent about nine months walking through Paul’s letter to the Philippians. As I prepared sermons through that series, I routinely utilized the resources below as my companions in study.

I offer these resources not necessarily because they are the best of the best, but because they served me well during my journey through Philippians.

Missing from my list are a host of wonderful resources, including two I dare not fail to mention: David Garland’s Ephesians, Philippians, Colossians, and Philemon commentary in the revised edition of The Expositor’s Bible Commentary and Gordon Fee’s Paul’s Letter to the Philippians in the New International Commentary on the New Testament series.

Zondervan Exegetical Commentary on the New Testament: Philippians by George H. Guthrie

The Zondervan Exegetical Commentary on the New Testament series offers a commendable approach to the Scriptures.

As any decent commentary does, the introduction of each volume addresses the background matters of authorship, audience and other foundational matters, but the series offers its distinguishing features in the discussion of the particular biblical passages.

For each passage under discussion, the author provides the literary context of the passage in narrative and outline forms, the main idea, a translation, the structure of the passage (the flow of thought), an outline, and a thorough but not overly technical explanation of the entire passage in verse-by-verse fashion.

Each chapter concludes with a survey of theological principles derived from the passage for application to contemporary life. The approach not only yields helpful insights into the text at both granular and macro levels, but also invites the reader into the process of interpretation rather than offering only conclusions.

Guthrie’s volume on Philippians exemplifies the best of this approach. His discussions in the “Explanation of the Text” sections are thorough, engage substantively with other scholars, and reflect a strong command of the Greek text and the historical context behind Philippians.

Guthrie also includes diagrams and charts to aid his explanations and excurses on critical topics in Pauline studies. I recommend this volume highly.

The Story of God Bible Commentary: Philippians by Lynn H. Cohick

I received some wise counsel a few years ago: “If all of the authors of the resources in your library are like you, your library is deficient.”

No doubt this counsel could be misapplied to introduce into one’s study of the biblical text diverse authors for diversity’s sake alone. More problematically, diversity for diversity’s sake risks a corresponding diversity of approaches to Scripture.

As someone who regards the Scripture highly and pastors a church who regards the Scripture highly, I rarely have either the time or the inclination in a typical week to engage with sources that undermine the Scripture as God’s word. This is why I appreciate Cohick’s contribution to the Story of God series.

The series reflects the evangelical disposition toward the Scripture that Zondervan is known for. That is, authors in the series regard Scripture highly.

Along with these evangelical commitments, as a top-shelf scholar, Cohick brings to the table her expertise in New Testament studies and her extensive knowledge of the first-century world. As a result, she delivers accessible but rich content in the “Explain the Story” sections in her discussions of the Philippian letter.

In the “Live the Story” sections, though, Cohick offers what the wise counsel I referenced above seeks to impart. In these sections, Cohick brings the passage to bear on the modern audience in compelling ways that occasionally employ examples and illustrations from her lived experience as a woman, such as lessons from pregnancy.

Lest one mistakenly characterize this commentary as sort of a “women’s Bible study,” however, one should remember Cohick’s impeccable credentials, and the fact that half the congregants in the typical church service are female.

A preacher would be wise to listen carefully to someone not necessarily like oneself. If one desires to expand one’s library in this direction, this commentary is a sound choice.

B&H Exegetical Guide to the Greek New Testament: Philippians by Joseph H. Hellerman

This resource includes a brief treatment of the matters typical to the introduction of a commentary, but the real merits of this volume come in the discussion of the various passages.

Hellerman begins the discussion of each passage with a structural outline of the passage in which he writes out the Greek text phrase by phrase, left-justifying the subject/main-verb clauses and aligning subsequent phrases in positions relative to what they modify.

Though this structural outline offers no labels or explanations, a cursory scan of this outline reveals the key assertions and exhortations of the passage along with the supporting points, all based on the Greek text of Philippians.

The subsequent discussion of the passage explains in detail the grammar and syntax of the various words and phrases in the text. Herein lies the downside to this resource—the technical language—but an upside as well.

For someone interested in maintaining and even improving Greek proficiency, this resource paired with a second-year grammar and some language tools can sustain, as well as develop, one’s capacity to engage the Greek text of Philippians meaningfully—and Paul’s other letters, for that matter.

Hellerman’s discussion is not limited only to overly technical aspects of the Greek text, though. Similar to other strong commentaries, he offers keen insights into the text accessible to anyone.

He concludes the chapter with “Homiletical Suggestions,” some sample outlines for one preaching the text, and a bibliographic list of resources for further study.

This resource may not be open to everyone, but it invites those willing to stretch themselves into the study of Philippians in the original language.

Jeremy Greer has a Ph.D. in New Testament from B.H. Carroll Theological Seminary. He was associate professor of Christian ministry at East Texas Baptist University before becoming associate professor and dean of the Pruet School of Christian Studies at Ouachita Baptist University. The views expressed in this resource article are those of the author.

The so-called “Minor Prophets” typically are neglected by preachers and teachers in churches today. And yet even compared to many of the other Minor Prophets, the books of Nahum, Habakkuk and Zephaniah really get the short shrift.

In one of my undergraduate preaching classes, our professor offered extra credit to anyone who preached a sermon from the book of Nahum. No one took him up on that offer. When I preached through the book of Habakkuk at my previous church, none of my congregants ever had heard a sermon from Habakkuk before. And poor Zephaniah is so often confused with Zechariah.

These three prophets all ministered in roughly the same place and period of time: the kingdom of Judah during the mid-to-late 600s B.C. The Northern Tribes had been conquered and dispersed by Assyria roughly a century earlier in 722 B.C. The Babylonian conquest and exile of Judah was still years in the future. King Josiah would temporarily stymie—but not ultimately stop—the kingdom’s descent into idolatry and apostasy.

Nahum is a word of God’s judgment against the city of Nineveh, whose repentance at the preaching of Jonah apparently didn’t stick for more than a generation or two. Habakkuk bemoans the increasing wickedness of Judah and Jerusalem in a profound, passionate dialogue between the prophet and God. And Zephaniah predicts the great, future “day of the Lord.”

Despite their very different contents, Nahum, Habakkuk and Zephaniah often are covered together in a single volume by commentary writers because of these prophets’ short length and general contemporaneity. And there are some excellent commentaries out there on these books. Here are a few of my favorites.

Tyndale Old Testament Commentary by S.D. Snyman

For those seeking a short, accessible work on Nahum, Habakkuk and Zephaniah still informed by careful scholarship, S.D. Snyman’s 2020 volume in the Tyndale Old Testament Commentaries is the place to go.

Snyman’s work replaces the older Tyndale volume by David Baker from 1988, which is an excellent resource in its own right. The Tyndale series is well-known for synthesizing and summarizing the best of evangelical biblical scholarship and distilling it down into volumes preachers, Sunday school teachers and regular readers can understand easily.

Snyman was my “first off the shelf” choice when I preached through Habakkuk. Despite its relatively short length, this commentary was still incredibly helpful. Above all else, Snyman helped me get “the lay of the land” and figure out which questions needed more in-depth research.

If you are an academically trained preacher or Bible teacher working through one or more of these prophetic books, or you are writing a research paper, you obviously will need more than just Snyman’s Tyndale commentary. But it is an excellent place to begin and probably will be sufficient for most Sunday school teachers and general Bible readers.

Eerdmans Classic Biblical Commentary by O. Palmer Robertson

This volume by O. Palmer Robertson originally was published as part of the New International Commentary on the Old Testament in 1990, and used copies of that printing still are available. However, with the major revisions to the New International Commentary in recent years, many older volumes from that series no longer are in print.

Thankfully, some particularly esteemed and beloved volumes from the New International Commentary on the Old Testament and other series have been preserved and reprinted in the new Eerdmans Classic Biblical Commentaries. And there is a reason Robertson’s work has received that special reprinting.

Robertson’s analysis of Nahum, Habakkuk and Zephaniah is much more in-depth and academic than Snyman’s, but not to a ridiculous degree. Readers with some academic training in biblical studies will be able to make good use of Robertson’s work even if they lack a firm grasp on Hebrew. This volume is the best “next step up” from Snyman’s commentary.

In addition to in-depth analysis of the text itself and its historical context, Robertson provides thoughtful theological reflection on these three prophets. He highlights various New Testament connections that will be invaluable for those wanting to understand how we can interpret Nahum, Habakkuk and Zephaniah as Christian scripture.

Even though it’s a bit older, Robertson’s work on these three prophets has been reprinted in the Eerdmans ClassicBiblical Commentaries for very good reason. This volume is indeed a classic and well worth consulting for those wanting to dive deeply into Nahum, Habakkuk and Zephaniah.

New International Commentary on the Old Testament by Thomas Renz

I nearly fell out of my chair when I saw the page count for this commentary back when its publication first was announced. Snyman’s Tyndale volume is just more than 160 pages. Robertson’s commentary is just more than 360 pages. But Thomas Renz’s work on Nahum, Habakkuk and Zephaniah is 743 pages long.

This commentary, published in 2021 as the replacement for Robertson’s volume in the New International Commentary on the Old Testament series, is a behemoth. Renz probably has given us the most thorough and up-to-date scholarly commentary on these three prophets currently available, and Renz’s work likely will be a standard for years to come.

As you probably can guess, this work is not for the faint of heart and would not be my first recommendation for anyone except those doing academic research. However, Renz’s commentary still provides incredible value for the preachers and Bible teachers tenacious enough to work through it.

Renz has extensive pastoral ministry and preaching experience in addition to his academic credentials, and much of his commentary’s length comes from the theological and practical reflections he includes throughout. Yes, this volume is enormous, but that’s because it is absolutely full of excellent material.

Honorable mentions

For those seeking a more devotional and application-focused commentary on these books, the late James Montgomery Boice has an excellent two-volume set on all twelve of the Minor Prophets. Also, The Gospel Coalition has published very brief but helpful commentaries for free online.

Although Nahum, Habakkuk and Zephaniah often are covered together in a single volume, a few commentary series have done individual volumes on each book.

Daniel Timmer’s Zondervan Exegetical Commentary on Nahum is fantastic. Heath Thomas has written a profound volume on Habakkuk for the Two Horizons Old Testament Commentary. And Jason DeRouchie’s forthcoming Zondervan Exegetical Commentary on Zephaniah likely will be excellent.

Joshua Sharp is the pastor of Trinity Baptist Church in Orange, and a graduate of Southwest Baptist University in Bolivar, Mo., and Baylor University’s Truett Theological Seminary in Waco. The views expressed in this resource article are those of the author.

We love a good story. Streaming services hook us in with a series, and we wait for the next episode. I look at Acts as a “Season Two” of Luke’s Gospel. As the Gospels—Luke’s and the other three—cover the three decades of Jesus’ incarnate ministry, Acts reports on the first three decades of the church.

Acts is a continuation of the good news story of the life and ministry of Jesus Christ through his followers and his church as they are filled by the Holy Spirit and sent on the mission defined by Acts 1:8.

Acts 1:8 is a de facto outline for the book of Acts as the witness begins in Jerusalem on Pentecost and moves through Judea and Samaria, Paul’s arrival in Rome—an “end of the earth”—and the unloosed proclamation of the gospel.

Acts vitally explains the mission and motivation of the church from inception to the present. We often say, “It’s a small world,” but Luke’s narrative of the church in Acts teaches us God has a big reach.

Preaching through Acts was an inspiring, humbling joy. Here is a selection of some of the resources I found useful in preparation and recommended to my congregants who wanted further study. While I found several books and commentaries helpful, this limited selection of resources is a starter from which to prepare good studies and sermons.

Acts for Everyone, Part 1 & 2 by N.T. Wright

Wright had me from the introduction: “The Book of Acts … is full of the energy and excitement of the early Christians as they found God doing new things all over the place and learned to take the good news of Jesus around the world.”

Simple truth works as we communicate the simple good news.

Wright’s translation and application of the text makes this a resource for preaching and/or teaching through Acts and makes for a companion book one can recommend for members of a study group who want to dig deeper into the text.

The greatest value of Acts for Everyone is the way it connects Acts as a continuation of Luke’s Gospel in the life and work of the apostles and the church. Wright’s storytelling is based in his United Kingdom context, but if you can convert metric units, you’ve got this.

The application of each message is globally relevant. I found his ability to reveal the wind of God moving in each story and each person great and small inspiring as I prepared to preach through the episodes of Acts from Peter’s Pentecost to Paul’s prison.

If you’ve ever attended or watched a lecture by N.T. Wright, you’ll hear his relatable voice and scholarly insight as you read.

The Bible Speaks Today Series: The Message of Acts: The Spirit, the Church and the World by John Stott

This staple of the shelf gives the ingredients for study through Acts.

Stott emphasizes the attachment of Acts to Luke’s Gospel in form and flow. His outline of each passage and exposition frames preparation and delivery. Copious annotations and references provide links to other resources.

This is more than a resource, however. It is an inspirational work. As an evangelist, Stott’s gift of writing and delivery focus on the call to salvation preached by the filling of the Holy Spirit and what it cost the lives of the obedient.

Stott places the narrative of Acts within its first-century context, while connecting it to contemporary issues facing the church today.

Acts is more than an episodic narrative. It includes direct and practical guidance for the formulation of the church and how it should be governed, and Stott draws out the birth of roles for elders, deacons and pastors.

The various examples of salvation experience in Acts are expounded, revealing that even in different contexts there are distinct shared moments in the salvation of a believer.

Even more emphasis is placed on the mission imperative of the gospel and the church. Stott clarifies the context of each church plant and how it is part of the greater mission to reach the world with the good news.

IVP New Testament Commentary: Acts by William J. Larkin

Preaching Acts requires study of the historical context in which each encounter occurs. Larkin defines the environment in which the church was birthed. It can be hard for the Western church of the 21st century to grasp how antagonistic a world surrounded the early church.

The theme of this resource flows around the establishment of churches through the mission of the apostles. Larkin couches the significance of each unique location clearly. It is a help to me as I teach and preach Acts to explain how the Holy Spirit leads us to make the message plain without diluting truth and power unto salvation.

Larkin’s outline is a helpful study and teaching tool, especially if you’re wanting some help to segment your study on Acts. His annotated footnotes provide solid language study with some guidance to other resources in the bibliography.

The historical study of Larkin’s work reveals modern culture is replicating more of the attitudes exemplified in the first century. The church needs to revisit the message of Acts as we seek the Holy Spirit to fill our proclamation and mission wherever we are placed.

Acts: A Handbook on the Greek Text by Martin Culy and Mikeal Parsons

A final recommendation is Culy and Parsons’ helpful reference on the Greek. Even though plenty of online tools abound, this work expands on simple parsing to deeper context. If you want to keep your language tools sharp, add this to your study stack for Acts.

Jay Abernathy is pastor of First Baptist Church in Woodville and a graduate of Baylor University. The views expressed in this resource article are those of the author.

The title “Ecclesiastes” is a translation of the Hebrew word Qoholet, meaning “gatherer” or “collector.” The author collected his varied life lessons, reflected on them, then gathered a crowd to hear his conclusions.

Qoholet addresses readers with a disturbing opening statement: “Meaningless! Meaningless! Everything is meaningless!”

Although his assertion may cause some to avoid the book entirely, curious readers will want to understand Qoholet’s opinion.

“Meaningless” is a translation of the Hebrew word hebel, which can be translated at least four other ways: “frail,” “futile,” “brief” and “deceitful.” Throughout the book, the author weaves these meanings of the term into varied topics: wealth, wisdom and life, to name but a few.

Qoholet, then, is not saying life is meaningless. Instead, he reminds readers that life is undependable. Things in life can change dramatically in a relatively short time. Throughout the book, Qoholet shows God is the one upon whom readers should depend.

I first learned the joys of Ecclesiastes in 1993, and I was fascinated by the “time” poem in chapter 3. When teaching my Old Testament Survey and Wisdom Literature courses, I always look forward to sharing Ecclesiastes, as I find it one of the most relevant books in the Old Testament.

I recommend the following sources.

Tyndale Old Testament Commentary: Ecclesiastes by Michael Eaton

When my students begin their research, I tell them to “start small, then move big.” The Tyndale Old Testament Commentary series often is my first commentary to consult.

The series was created for ministers who want to study the Old Testament but may be intimidated by it. It is concise, yet it contains the most important aspects of a commentary: introduction to the book, outline and verse-by-verse comments.

Eaton’s contribution to the series is very good, and it provides a helpful primer to Ecclesiastes. I used Eaton’s commentary in the classroom for many years, and students found it worthwhile.

In his introduction, Eaton notes the book of Ecclesiastes avoids discussion of Old Testament covenant or Mosaic law. It is as if Qoholet’s audience had little to no knowledge of Israelite religion.

Comparing the book to Paul’s speech in Athens (Acts 17), Eaton shows Qoholet shared about life and God without using the normal arguments for faith.

Eaton constructs Ecclesiastes into a simple four-part outline.

New International Commentary on the Old Testament: Ecclesiastes by Tremper Longman

The New International Commentary on the Old Testament is a good commentary to continue where the Tyndale Old Testament Commentary leaves off.

As one would expect from a larger commentary, the work gives more time to authorship, outline and dramatic flow than the Tyndale Old Testament Commentary does, yet it does so without using too many technical terms. The Hebrew is transliterated, allowing the commentary to be accessible to anyone.

Tremper Longman is one of the most widely read and respected conservative Old Testament scholars living today. His various lectures, articles and books cover a wide variety of topics, yet they reveal a profound attention to detail and a great love of the literature. Readers always will receive something worthwhile by reading Longman’s works.

The strength of Longman’s Ecclesiastes commentary is in its introduction, particularly regarding authorship. He disagrees with the tradition of Solomon as its writer, and he gives solid evidence within the book of Ecclesiastes to support his claim. His commentary has paved the way for others to follow his lead and to consider varied alternatives to authorship.

The rest of the commentary is equally solid in its research and views, yet Longman allows a spectrum of opinion.

Word Biblical Commentary by Roland Murphy

The Word Biblical Commentary was my first choice when I was in seminary in the 1990s, and it often is found on ministers’ bookshelves. The series has stood up well, and it is well worth the time to read. Yet, it is not consulted as often as others, as it is one of the more technical commentaries.

Roland Murphy, a Carmelite priest, was for many years professor of Old Testament at Duke University. An evangelical Catholic with a keen interest in wisdom literature, Murphy’s commentary provides helpful comments to some of the most difficult of Qoholet’s passages.

As readers work through the commentary, it becomes clear Murphy takes great joy in deciphering this book. He appreciates what Qoholet’s message was, and he hopes readers will share in his joy.

Other Noteworthy Volumes

Exploring the Old Testament, Volume 3: A Guide to the Psalms and Wisdom Literature by Ernest Lucas

This small volume is a great asset for anyone starting to study Hebrew poetry. In Chapter 6, Lucas briefly walks through the various parts of Ecclesiastes, including authorship, construction and commentary. Although concise, he provides a helpful bibliography, assisting readers in further research.

The Tree of Life by Roland Murphy

This was my first encounter with Murphy’s love of wisdom literature. Murphy provides a wonderful introduction into the world of wisdom literature and shares how the genre complements the rest of the Old Testament. His chapter on Ecclesiastes is well done.

Wisdom in Israel by Gerhard von Rad

Before this book was released in 1971, few scholars spent much time in the wisdom books. Von Rad’s work, however, allowed wisdom to become its own genre. While it is not easy to read, it is consulted by everyone in the field.

Qoholet may have opened the book by uttering, “Meaningless,” but the book is anything but irrelevant. May readers find the relevancy of his words in today’s world.

Ken Gore is professor of biblical studies at Dallas Baptist University. He is a graduate of Hannibal-La Grange College and Southwestern Baptist Theological Seminary. The views expressed in this resource article are those of the author.

Paul’s first letter to the Corinthians stands as a living example of applying the message of the gospel in a non-Christian culture to everyday life.

While addressed to a first-century, cosmopolitan Roman colony, the issues that arose by converts from paganism and Judaism and who sought to live out their new commitment to follow Jesus, the Christ, still challenge followers of Jesus today.

Unlike Paul’s letter to the Colossians and similar letters, his first letter to the Corinthians was penned in response to daily life questions brought to the apostle after he left the city where he lived and ministered.

Understanding the historical and cultural setting behind the issues and Paul’s response to them are essential to apply the biblical message to our lives today.

The following commentaries and background resource are helpful tools to understand both the text and background of this correspondence between Paul and those he loved but with whom he had conflict and misunderstanding regarding how to live as a follower of Jesus.

New International Commentary on the New Testament: The First Epistle to the Corinthians by Gordon D. Fee

I had the privilege of sitting in a summer course with Gordon Fee at Regent College in British Columbia in 2007. His commentary on Paul’s letter at the time had established itself as a seminal work on the biblical text since its initial publication in 1987.

As he taught, Fee noted his frustration with some of the translation in the NIV, which was the English text for his commentary. He later joined the Committee on Biblical Translation that produced the 2011 Today’s New International Version. Upon its publication, Fee then updated his acclaimed commentary in 2014.

He admits in the preface to the revised edition of his commentary that some of the original translation [of the NIV (1978)] appeared to be incorrect, and he wanted to address those in his revised commentary. He also removed chapter and verse divisions traditionally included in the text to gain the true sense of the apostle’s rhetoric and reasoning in the text.

Fee’s commentary remains a must for study of this important New Testament letter born out of real-life questions regarding how to live the new life found in trusting and following Jesus, the Christ.

1 Corinthians: A Shorter Exegetical and Pastoral Commentary by Anthony C. Thiselton

Anthony Thiselton’s volume on 1 Corinthians is, as titled, “a shorter … commentary” than his initial magisterial commentary on the letter in the New International Greek Testament Commentary series, published in 2000 and nearly 1,400 pages in length.

Like Fee’s commentary, Thiselton’s work is a standard commentary for those serious about investigating the exegetical and background issues of the text.

In the abridged volume, the author sought to highlight his own views rather than comprehensively addressing alternative interpretations of the text. He does site other commentators and translations to support his views.

Secondly, the author sought to provide “how this epistle engages with pastoral and practical issues in the church and the world today.” He accomplished his second desired outcome at the end of each exegetical section with “Suggestions For Possible Reflection on [a stated passage].”

For example, reflections on 1 Corinthians 12:7-31 include “On the self-depravation of the ‘loner’ Christian (vv. 29-30)” and “On the non-competitive, complementary character of God’s gifts,” followed by questions for discussion.

The strength of Thiselton’s exegetical work in the original volume bolsters his insights and applications of the text for pastors and Bible teachers.

Baker Exegetical Commentary on the New Testament: 1 Corinthians by David E. Garland

David Garland has provided a thorough yet practical commentary on this letter of Paul. Garland offers his own translation of the text and opens each major section of thought with background and contextual insights.

He follows each opening excursus with verse-by-verse exegesis and exposition of the passage. Additional notes at the end of each section provide comments on the language, text and other ancient material of the passage.

While scholarly, the stated purpose of the series is for pastors and those involved in the preaching and exposition of the Scriptures as “the uniquely inspired Word of God.” Garland achieves this purpose and presents an academically strong and practically applied text for the reader.

The thoroughness of Garland’s work is exemplified in a passage such as 1 Corinthians 6:12-20. Addressing the statement, “All things are permissible for me, but not all things are beneficial,” Garland provides four alternative interpretations for Paul’s inclusion of the statement in the first part of verse 12 alone.

Citing ancient and contemporary sources to guide the reader through the possible inferences behind the statement, the Garland concluded, “Paul’s [use of the statement] seeks to clarify … that Christian freedom does not allow one to pursue pleasure wherever it leads” (p. 229).

Pastors and professors alike will benefit from Garland’s careful exegesis and practical application of the text.

After Paul Left Corinth: The Influence of Secular Ethics and Social Change by Bruce W. Winter

While not an exegetical or expositional commentary, Winters provides a cultural, religious and political framework for understanding the specific inquiries made by the Corinthian Christians to their spiritual father, Paul, the Apostle.

Winter divides his study into two major parts—“Part 1: The Influence of Secular Ethics” and “Part 2: The Influence of Social Change.”

Winter identifies in the text of the letter issues affected by cultural, religious and political values held by the Corinthians. For example, in Part 1, he notes the Corinthian Christians’ questions regarding the obligation to wear or not to wear a veil by men and women (1 Corinthians 11:7, 10).

He explains the issues of “Men of Status Covering Their Heads” and “‘New’ Wives and the Sign of Marital Status” as examples to provide the possible impetus behind the church’s questions and Paul’s instructions.

Without such background material, the interpreter is left to apply the text as his or her denominational tradition has applied it.

In Part 2, Winter illuminates the picture behind the issue of “Sitting at Meat in an Idol’s Temple” (1 Corinthians 8:10) with background material explaining “The Federal Imperial Cult and the Games in Corinth,” and the impact of both the worship of the emperor and the relocation of the Isthmian Games upon the Christians’ understanding of how they should behave in such settings.

Winter delivered the colloquy lectures at B.H. Carroll Theological Institute in the winter of 2008, soon after the seminary was launched in 2004.

Gene Wilkes is dean of East Texas Baptist University’s B.H. Carroll Theological Seminary. He was the longtime pastor of Legacy Church in Plano and is the author of Jesus on Leadership. The views expressed in this resource article are those of the author.