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NT GREEK STUDIES
Learn to Read the Greek New Testament

Greek Commentaries

9/20/2011

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_Bible commentaries can be very useful in helping the Christian to understand the Scriptures. After all, we are nearly 2000 years removed from the culture, background, and language of the New Testament. There are many details and things which we cannot learn or know about if we don't turn to a commentary (i.e. history, culture, or original meaning of the language). As useful as these tools may be though, we want always to remember that they are written by fallible men and are not inspired by God, even though they may often times speak correctly about things that are inspired by God. The Bible itself must always be our first and last resource. It was said of George Whitefield that he primarily read 3 books: His English Bible, the Greek New Testament, and Matthew Henry's Commentary of the Bible. Those men of old knew God well, and had but few resources compared to the wealth of writings available to us today. This is not to say in any way though that we should not use the resources available to us, indeed we should use and consult them, though not in an unhealthy way.

There are many different Bible commentaries today, some are good, some are not so good. Some are written by trustworthy men of doctrinal integrity, some are written by men which lean more toward a liberal or critical approach. Some fall in between. As always, this is a matter in which we must exercise great discernment. We would not want to read a commentary written by an unreferenced source. Our selection should be based on some reliable knowledge or hearty recommendation of the author by men whom we know and trust. At the same time, it is so important to remember that no commentary will see eye to eye theologically with everything in which we believe. We will at times find ourselves disagreeing with the writer's interpretation of this or that passage or of other important issues. This should not at all though discourage us from consulting them. It is helpful when reading commentaries to always remember to, "chew up the meat and spit out the bones" or "take the good and leave the bad". Who is to say that we are always right anyway?

More so, commentaries are not all the same, different types of commentaries serve different purposes. Many are good in their respective areas of attention. I have chosen to divide them up into three groups of my choice to see the differences and purposes of use more clearly: Devotional, General, and Greek Exegetical:

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How Are We Born Again? ἀναγεννάω (1 Peter 1:3)

9/6/2011

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I received the question below in a comment on a previous blog post, and felt that it could be profitable to address it here:

Ryan…I was wondering if you could assist me with trying to understand 1 Peter 1:3. The word ἀναγεννάω is translated different among all of the various versions. The ESV and NASB goes with "has caused." This translation seems to have significant theological relevance when dealing with primary and secondary causes of our faith. I would like to be able to defend against any Pelagianistic heresy using this verse and understand for myself the logical order of regeneration and faith. The use of the words "has caused" to me seems to be another slam dunk verse to support regeneration preceding faith and the Lord being the primary cause of our regeneration and faith and man only being a secondary cause of saving faith. Any help you can provide would be very appreciated. Thanks.

Andre, this is a great question. In NTG, one word can often have several different meanings. Sometimes, though definitely not always, the meaning and translation of a word will be ultimately determined by the context of the passage, or by the translator's theology. Here however, the word ἀναγεννάω is set in meaning. Though there may be three possible translations of it, they all mean the same thing.  It could be that the translational differences to which you refer are the result of the translator's translation philosophy: (Word for Word = ESV, NASB; Dynamic Equivalent = NIV, TNIV; Paraphrase = Message, NCV). It could also be the result of the translator's theology, and the place of importance and understanding that they do or do not have of the doctrine of regeneration. That being said, here is the verse:

ὁ κατὰ τὸ πολὺ αὐτοῦ ἔλεος ἀναγεννήσας ἡμᾶς εἰς ἐλπίδα ζῶσαν δι’ ἀναστάσεως Ἰησοῦ Χριστοῦ ἐκ νεκρῶν

…who according to his great mercy begat (has begotten) us again into a living hope through the resurrection of Jesus Christ from the dead.

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Greek Quotes:

Another result when pastors do not study the Bible in Greek and Hebrew is that they, and their churches with them, tend to become second-handers. The harder it is for us to get at the original meaning of the Bible, the more we will revert to the secondary literature. For one thing, it is easier to read. It also gives us a superficial glow that we are “keeping up” on things. And it provides us with ideas and insights which we can’t dig out of the original for ourselves. - John Piper

Not only is this the only well from which we can draw the original force and meaning of the words and phrases of divine utterance, but also those languages (Hebrew & Greek) possess a weight of their own – a vividness which brings home to the understanding fine shades of meaning with power which cannot survive the passage into another tongue. - John Owen
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