1 Peter

Baker Exegetical Commentary on the New Testament

by Karen H. Jobes

In this newest addition to the acclaimed BECNT series, respected New Testament scholar Karen H. Jobes provides a fresh commentary on 1 Peter.

1 Peter admirably achieves the dual aims of the BECNT series--it is academically sophisticated as well as pastorally sensitive and accessible. This volume features Jobes's own translation of the Greek text and detailed interaction with the meaning of the text, emphasizing the need to read 1 Peter in light of its cultural background.

Jobes's commentary will help pastors, students, and teachers better understand the Christian's role as a "foreigner" in contemporary society.

Genres: Theology, Biblical Studies, Christianity, New Testament, Christian, Reference, Nonfiction

384 pages, Kindle Edition

First published April 1, 2005

About the author

Karen H. Jobes (PhD, Westminster Theological Seminary) is Gerald F. Hawthorne Professor of New Testament Greek and Exegesis at Wheaton College in Wheaton, Illinois.

Reviews

[C.T. Eldridge · Rating 5 out of 5]

I had never even heard of Jobes before (let alone ever read anything of hers), so I was really unsure what this commentary would be like. But I was delightfully surprised as I found it equally helpful to both Achtemeir and Schreiner. Her writing style is very helpful and readable; her analysis is long enough to be substantive but short enough to stick to the point and not get lost in the weeds; her insights (while certainly informed by modern scholarship, as she cites all the big names in Petrine studies, e.g., Goppalt, Michaels, Achtemeir) are fresh and relevant.

She does provide (at certain places) quite a bit of historical context, especially the household code section (2:18-3:8). And I found all of that really helpful. She doesn’t do hardly any work on the historical reception of 1 Peter, so it may be wise to read a reformer’s commentary or a church father’s sermons along side this book. I read this commentary alongside Achtemeir and some of Schreiner, and, while I appreciated and benefitted from that experience, I wish I’d read something that helped me see how other pastor/theologians had interpreted and applied 1 Peter during another age of church history.

[Peter Yock · Rating 4 out of 5]

This was my main go-to for teaching a Bible talk series on 1 Peter. I found her incredibly helpful in the detail of the text, as well as giving me lots of food for thought for potential original contexts that helped me understand the original context and how to teach and apply the letter today. Highly recommended. I wasn't always 100% persuaded by her suggestions, but the vast majority of the time I was. Her applications were on point, and compelling, and the commentary as a whole definitely helped me teach this book better. I'll be returning to this one in the future.

[Jonah Hill · Rating 4 out of 5]

3.9? It was really great mostly, and in some places where Jobes chooses to be unique in her exegesis or theological conclusions, I chose to side with the non-unique Reformed tradition.

[Jared Mcnabb · Rating 4 out of 5]

Solid, Evangelical commentary. Probably the most helpful contribution is Jobes’ argument about the background of the recipients.

[Bradley Somers · Rating 5 out of 5]

This is an excellent, accessible and well formatted commentary of I Peter. It should prove helpful for both the pastor’s study and the lay leader who wants to work through a clearer understanding of the book. It doesn’t get bogged down in the technical but touches on key arguments. It doesn’t lose it’s textual weight in pastoral applications but gives helpful threads that connect to the modern day Christian. Karen Jobes has given us an excellent tool for understanding I Peter.

[Kendalyn]

Probably the best modern commentary on 1 Peter I've seen.

[Ryan Beneke · Rating 5 out of 5]

Devotional, beautifully written, and addresses all the major exegetical issues without getting bogged down in overly technical details. I also enjoyed the concluding excursus on comparative Greek syntax. While I disagree with a few of Jobe’s conclusions—notably her interpretation of the descensus passage in 3:18-22–on the whole her exegesis is balanced and persuasive. I would highly recommend this book as a primary commentary for pastors preaching through 1 Peter.

[John Pawlik · Rating 5 out of 5]

Really helpful commentary! I would say of all the commentaries out it is the best combination of thorough and accessible at the same time. Karen Jobes is incredibly insightful and a great scholar, excited for her to host ETS as the president next year. On a few occasions clarity was lacking and you had to dig a little to get her point, but once you did the point was always insightful!

[Rick Dobrowolski · Rating 5 out of 5]

Excellent commentary on the book of 1 Peter. I believe that this work from Karen Jobes stands in the first tier all by itself in the world of a Peter commentaries.

[Matthew · Rating 3 out of 5]

3. 5 Stars

A fine commentary by one of my favorite commentators.

I really enjoyed her Roman diaspora theory on the background of this letter.

[Nathaniel Martin · Rating 5 out of 5]

Absolutely excellent.

[Conrade Yap · Rating 4 out of 5]

Stand firm in the faith! This is the chorus repeated throughout the letter of 1 Peter. Written to a people scattered throughout many different provinces in Asia Minor, this is one of the most powerful letters of encouragement to persecuted groups of believers. Many of the early believers did not have the kind of freedom many of us currently enjoy. There are themes of faith during persecution; living as resident aliens; suffering for the faith; seeing God as Trinity; salvation; end times; and more. Author Karen Jobes helps us not only to understand the themes but more importantly, the contexts to illuminate our understanding of these themes. We read about date and authorship; intended audiences; origins; lexical considerations; sources; the impact of Roman colonization; theological flow; and more. With clearly marked outlines, Jobes systematically deals with the text on a thought-by-thought manner. Many sources were consulted before she gives us her own contribution. There are three unique features in this commentary.

1) Audience: That the letter was written not to indigenous believers but to the diaspora displaced from other places such as Rome;
2) Sources: Using the Septuagint (LXX) to facilitate a greater understanding of the contextual background;
3) Original Language: The original text might not necessarily be Greek. Instead, it could very well be one who was well-versed in the Semitic language other than Greek.

Jobes asserts that the audience at that time was a minority struggling against a culture that resisted their presence. This affirms the relevance of the letter for our times. Through the ages, the Church has frequently been the minority. Some are even relegated to refugee status when believers are forced to flee. The fundamental principle in 1 Peter is that it is better to suffer for doing right than to sin. Other themes include how to live as believers in an unChristian world; how to interact with prevailing culture without compromising on Christian principles; and how to live as resident aliens.

My Thoughts
==============
First, this is a well-thought-out commentary. An excellent biblical commentary needs at least both diligent exegetical analysis and relevant homiletical application. Recent trends in commentary publishing have not only accomplished that with the best scholars available, but they also provide lots of historical background and contextual information to illuminate the reasons for the text. In other words, the quality of commentaries has improved and this new commentary is one such addition. This commentary aims to do more than the above, targeted at preachers, pastors, and teachers. Moving away from a verse-by-verse methodology, this commentary works in a passage-by-passage or paragraph-by-paragraph format. This is in line with the famous Big Idea summary that increases the big-picture understanding without becoming bogged down by minor details. The initial outline not only prepares readers who might be opening the commentary for the first time, but it can also be a useful guide for future reference. giving each of the sections a title is also an interpretive choice which I feel the author has done well. The selections of Greek are printed with both the transliteration as well as the English meaning side by side which gives readers a quick understanding of the relevance of the word without having to resort to their own dictionaries. I appreciate how at the end of each section, the author reminds us about where we are in the letter, to give us a big picture of where we are heading.

Second, this commentary is conservative, evangelical, and updated with the latest archaeological research and modern scholarship. While the commentary is useful for the general reader, this distinction provides the average layperson a level of certainty when it comes to theological orientation. Usually, theological points of view are relatively easier for trained theologians, scholars, and seminarians. Most people who have not gone to Bible School might find it more difficult to discern different theological biases. Like Bible translations, every commentary is in itself an interpretation. Thus, this commentary is essentially an interpretation from the angle of Jobes's evangelical heritage. Having said that, Jobes does not limit herself to mainly evangelical scholars. She cites other scholars from other traditions like the Roman Catholic scholar Yves Congar and Jewish rabbis. Readers will also note how the author regularly makes a case for why evangelicals differ from these other traditions.

Third, I feel that the commentary is heavier on the exegesis and exposition. There is a strong level of meticulous scholarship supplemented by good research. On a relative scale, the homiletical aspect is weaker. I know there are some commentaries that invite two different authors to write a commentary like this. One would focus on the exegesis while the other would concentrate on the homiletics of the texts. To be fair, Jobes's work is already quite credible, so my suggestion above is a possible future addition. Having said that, I fully concur with Jobes when she calls for a more "quantitative textual analysis" over the many "subjective" commentaries out there. Jobes backs up her commentary not only with exegesis credibility and faithful contextual understanding. For that reason, I recommend this commentary highly for students or readers desiring a commentary that is objectively focused on truth rather than opinion.

Karen H. Jobes (PhD, Westminster Theological Seminary, Philadelphia) is Gerald F. Hawthorne Professor of New Testament Greek and Exegesis, Emerita, at Wheaton College and Graduate School in Wheaton, Illinois. She has written several books, including commentaries on Esther (NIV Application Commentary), the Gospel of John (Through Old Testament Eyes), and 1, 2, and 3 John (Zondervan Exegetical Commentary on the New Testament), and has coauthored with Moisés Silva, Invitation to the Septuagint.

Rating: 4.25 stars of 5.

conrade
This book has been provided courtesy of Baker Academic and NetGalley without requiring a positive review. All opinions offered above are mine unless otherwise stated or implied.

[Tim Goldsmith · Rating 5 out of 5]

If you're looking for a comprehensive commentary on this short book of the Bible, then Jobes is the way to go. She commits time to the many different literary theories surrounding the book, it's authorship, dating, and the controversial passages like 3:19, yet Jobes is not one of those commentators who is unwilling to land on their own opinion of the evidence.
Most certainly my "go to" commentary as we've been preaching through this series.

[Ryan Linkous · Rating 5 out of 5]

This is one of the most thorough and pastorally sensitive commentaries I've ever read. Jobes does exegesis of the Greek with great skill and insight. Number one 1 Peter commentary for sure (I hear many like Achetemeier, and I enjoyed consulting him). Also, even though it's over 15 years old, it still is able to survey the opinions of most other prominent 1 Peter commentaries.

[Brian · Rating 5 out of 5]

I probably read 90% of this commentary--excellent in every way. My go-to place for the especially difficult passages in 1 Peter, with Clowney's volume a helpful supplement for a more devotional, pastoral approach.

[Jeff Hill · Rating 4 out of 5]

It's a good commentary. Wordy though. Not my first choice. I prefer Michaels, Achtemeier, Marshall and Davids. Her Johannine letters commentary is great.

[Dave Courtney · Rating 4 out of 5]

I returned to the book of 1 Peter following my time over the last while in the Gospel of John. As to be expected when one transfers from one context to another and one writer to the next, 1Peter represents itself in a much different fashion than John's internal and inward theological movement. There remains a slight parallel depending on which theory you subscribe to regarding date and authorship. Both books have shifted in the flow and development of historical criticism between reconciling traditional authorship and multiple source contribution and editing. Interestingly the main commentary I used for the Gospel of John set out a compelling argument for an earlier date and traditional authorship as the most likely and integral theory. This affects how you approach his witness of the ministry of the Christ as what is clearly a developed and complicated theological treatise is in some odd way also the most intimately connected with the actual person and figure of Christ Himself. Likewise, Jobe's gives compelling reason for consideration of Peter as the author of this first epistle, while also pushing for early authorship as the most likely argument. This is important as it allows the reader to make sense of a book that is, as opposed to John's Gospel, refreshingly simple, uncomplicated and in some ways undeveloped. It is common for scholarship to assume association with other sources and material, certainly regarding the partnering Biblical material (in this case the Pauline literature). I found though that as I read through 1 Peter I was left with a resonating sense that his words (if indeed they are Peter) are wholly personal and immediately responsive to the moment and experience of Christ and His ministry. Certainly there is overlap with themes found in the Gospels and in Paul's letters, but there are a number of places where Peter seems to immerse himself in theological ideas that are uniquely his, and as well represents some common themes that have yet to be developed the same way they are elsewhere. I will speak more of some of these themes below, but suffice to say that if this is indeed true, what we have is source material that can provide us with an up close and personal look at what it is to encounter Christ and be changed by Him, an experience that should arrive with that much more urgency given Peter's first hand encounter with the incarnated Christ.

A favorite section of scripture of mine is 1 Peter 1:3-9, a section that "concerns" the salvation (1:10) that the OT prophets talked about and which we find fulfilled in Christ and expressed through relationship in Peter's testimony of a changed life. It describes a salvation that has been "caused" by (or according to) the action or expression of "mercy" (and further, the explicit mercy of God). It is this mercy that has caused us to move from death to life and even further to "new life", therefore qualifying salvation as both a "living hope" and an "inheritance". The word inheritance leads us to the heart of the verse and the resonating picture for me of a salvation we be assured is being guarded and kept in Heaven to be revealed to us in the final day. There is a consistent theme that Peter addresses of an eschatological focus which can inform our present reality. This section was meaningful to me for two primary reasons. First, as someone who has struggled with the conceptual and actualized expression of my own salvation, this verse provides comfort not with an immediate answer but by urging us towards a persistent hope and hopefulness that can be addressed through faith. It is significant that the latter half of the section compares our current anxieties and struggles and sufferings with this eschatological hope, suggesting that the link is in the "tested genuineness of your faith". Often people read the comparison of this process to "gold that perishes as it is tested by fire" to be negative in tone. I think the better interpretation is intended to be positive. The context of genuine faith is in the living in to (or towards) our salvation in the present sense. The word's that are used here point us towards the molding practice of living out our faith in the here and now while holding on to the hope of a salvation (redemption) that will be revealed us in the final day (the Jewish hope of the Day of the Lord). This is significant given Peter's own testimony of having walked with Christ in His earthly ministry, but now writing to a people who are living out the resurrection.

The theme of suffering emerges early and climaxes with the closing words. It is good to note here that much of Jobe's personal theories are found in the idea that the intensive and overwhelming suffering at the hands of Rome is not yet in full view of Peter's concern. He places the writing earlier in a time when this was simply foreshadowed. He argues that there is a sense of hopefulness and a certain reconciled relationship with the world in which Peter lives that suggests the "suffering" that Peter references has more to do with the effects of the diaspora and establishing lives in foreign territory than responding to mass persecution. To this end much of what (Peter) addresses can be seen as declarative rather than descriptive. Overwhelmingly the context of Peter's reference to suffering is connected directly to the flow of his thought surrounding the death and crucifixion of Christ (a curious focus for Peter). His central focus is on establishing how everything moves out of the accomplishment of Christ on the Cross which has in effect chosen us to land on one side or the other by nature of its definitive call to faith and belief in this accomplishment. Those who do not believe "were destined" not to believe because of the nature of the "truth" of Christ which can only be accepted or rejected. Where this leads us to the notion of suffering is in connection to the way of Christ who lived in to a relationship with God rather than away from this relationship. Peter's view is not so much that God expects or requires us to suffer, rather the suffering comes by way of reconciling that as God's "chosen people" (those who believe) we are established as foreigners in the land which we now live (in the case of his readers, the early movement in to the area o Asia Minor where the Christian Church was not yet established). We must begin to see our relationship with God as not just forming in relation to our move towards full salvation (redemption), but also in realigning our relationship as a "people" of God, something Peter then goes on to explain in terms of the "household" structure.

Here it is helpful to also note Peter's explicit attention to Jewish interest and scripture. It is hard to say whether Peter is speaking to an audience of Jewish converts or Gentile believers, but either way he desires to connect our understanding of Christ's accomplishment in Jewish scripture. Jobe recognizes that there is an inherent sense in which Peter is not simply back in to our out from the Jewish prophecies in order to connect Christ to the Jewish expectations of the messiah. There is a sense in which he has come face to face with both understandings (as a Jew and as a Christian) and is simply speaking from what he understands to be a unifying revelation. We owe Peter as the single source for our understanding of Jesus as the suffering servant, as it is only here that the two are ultimately connected. Peter is completely immersed in the work of the Prophet Ezekiel, along with many other prophets, and uses this to create a dialogue for how Christ was represented by the prophets of long ago. One of the more difficult sections of scripture is found in 3:18-22, which talks about Christ "going" to preach to the spirits in prison during the days of Noah, a section which also speaks of baptism and angels and spiritual powers. The reference here is to the larger tradition of the Noah story that we find in Jewish sources such as the Book of Enoch. What is interesting about the fact that Peter would give time to this is that we can assume that his audience should in some way recognize the tradition of the watchers (spirits), the most likely association given the direct context of Noah's day. Jobe walks us through some interesting history regarding this greater story of Noah, and points out that once again we owe this verse in Peter for what became adopted in to the Apostles Creed. Peter's point is this, that Christ was there at the beginning (a Johannine idea?), and was present in the prophecies of old and present. That Christ has now been revealed for the sake our salvation, and that our full salvation will one day be fully revealed.

It is incredibly interesting to watch as Peter moves from his intent focus on the ministry and crucifixion of Jesus, and the Jewish foundation of this accomplishment, to explaining it directly in terms of the Greco-Roman "household" philosophy. Readers of scripture often forget that the "household" was a distinctly Greco-Roman concept. It is here where we find Paul being acutely aware of the division between world and Church that not only comes by declaring Christ as a truth which demands response, but also the division that these early readers would have faced in a multi-religious society which revolved around political Rome. This is where the mass persecution of Christians would form out from. Instead of painting a picture of an evil world, Peter is entirely sympathetic to living in this world. In fact he urges His Christian readers to live in such a way that the "world" would recognize as good and worthwhile. He speaks not of creating tension that would isolate any party, but rather in terms such humility and service. He speaks this in to what is commonly known as a honor-shame society. Peter speaks to a different approach towards honor, one that sees humility over power, and one that is not ashamed to "submit". It is important to recognize in these following passages regarding the household structure that Peter is speaking to a people which live under the strong influence of this social structure. Peter takes the language and weaves it in to what leads towards the Christian doctrine of adoption. He uses the structure to outline exactly what it is the places God's children as foreigners to such an approach as an honor-shame system. Many often miss the subtle nuances which make Peter's seemingly outdated approaches to the male/female roles (to our ears anyways) revolutionary. He directly addresses wives and slaves and servants, and in a sense moves to give them a new found freedom they would not have under Roman rule. And yet this freedom comes through the operative words such as "hospitality", "humility", "respect". As the Church would move to become established in the early world, it would not be long before we see this household system make its way in to the heiarchy of the Church system itself. Peter's words ring loud and clear for us today in what quickly represented itself in abused power systems, both in the Church and in the families of the Church. It should not be surprising that where Peter ends is by moving from the household of the family to the leadership of the Church. If the readers have been paying attention up to this point, a discussion of leadership and Peter's methodology in moving forward in such a context in which they currently lived was through an entirely different paradigm of what it means to be successful and honoring and effective. He is one of the first epistles (or only?) to use the shepherding metaphor, and it is a powerful picture given the preceding words. It is also here in chapter 5 that Peter speaks first hand of "the devil" as a very real spiritual source of this battle between power and humility. There is an incredible connecting point that Peter makes between humility as a "way of thinking", and suffering as a "way of the mind". He moves from the mind to the expression of humility to the activity of casting anxieties about our "salvation" on to Christ... because he cares for you. It doesn't get much simpler than that. By contrast, we must take care to be sober minded and aware and watchful of the pull towards destructive power structures and abuse (a definitely spiritual force in this world), understanding that if we patiently persist in the ways of living as a foreigner in this present world Christ will "restore", "confirm", "strengthen" and "establish" us. This is the promise and the hope that chapter 1 declares.

[Kristjan · Rating 5 out of 5]

An excellent commentary on 1 Peter that digs into the interpretations of the original greek that gave me a much better understanding of the challenges that such entails (and which helped me re-evaluate my own understanding of this epistle). The writing style was very accessible and helpful for someone who is neither a theologian nor an expert in koine greek, so I had no problems following her analysis. Perhaps the only aspect missing would be the limited treatment of the exegesis from the early church; however, what is there is to the point and reasonably evaluated in view of modern scholarship and existing limitations. On balance, there is a lot of analysis focused on each verse (400 pages to discuss some 100 verses) that tackles a number of potentially problematic interpretations with tremendous skill and insight.

In particular, I was fascinated by the historical context of the household codes and the primary linkage of Jesus to the “Suffering Servant” as well as folk traditions of Noah in Asia Minor that would have influenced the target audiences understanding of the text (this was entirely new for me). In addition, the speculation linking that target audience to the explosions of Jews (and Christians) from Rome into Asia Minor where they would be seen as aliens and strangers fit rather nicely into my own research of late. Finally, the analysis on the when and who with regard to authorship was outstanding (even if inclusive). The rest (on suffering for the sake of Christ) was pretty much inline with my original understanding.



I. Greeting to the Christian Diaspora of Asia Minor
II. The Opening of the Letter: Reassurance for God’s People
- A. Doxology as the Basis for the Christian Line
- B. Be What You Are
- C. The Identity of God’s People
III. As God’s People, Live Godly Lives
- A. Commendable Social Behavior as God’s People
- B. The Inner Qualities of Righteous Living
- C. Suffering Unjustly for the Name of God
IV. Consolation for the Suffering Flock
- A. Final Through about Suffering for Christ
- B. Final Exhortations to the Community
V. The Closing of the Letter: Final Words and Greetings
Excursus: The Syntax of 1 Peter: How Good Is the Greek



I was given this free advance review copy (ARC) ebook at my request and have voluntarily left this review.

[Ethan · Rating 5 out of 5]

A concise yet thorough analysis and exploration into the first letter of Peter.

The commentary author provides an excursus at the end which provides her analysis of the Semitisms of the Greek text of 1 Peter and concludes it was most likely written by someone whose primary language was a Semitic one, most likely Aramaic. She does not push Petrine authorship but does show it is a viable proposition.

The author maintains the thesis that the 1 Peter audience were Christians exiled from Rome to colonies in the provinces of Asia Minor (modern-day Turkey), thus making more of the "exile" theme than imagery/metaphor/allegory.

Her exposition remains in conversation with the various textual and exegetical challenges present in 1 Peter and she adroitly navigates them. The commentary is rich with compelling insights into the text and its application.

Highly recommended commentary.

**--galley received as part of early review program

[Michael Sanelli · Rating 4 out of 5]

One of the best on first Peter. I️ did wish at times Jobes would have considered more details in the text, but I️ did find her very helpful on some issues throughout. There was a great deal of detailed discussion on most major issues in the understanding of the text. Overall it still would be in my top three must haves for teaching through 1 Peter. It is technical at many points and I️ would highly recommend for anyone with exegetical training.

[David · Rating 5 out of 5]

I read through many different commentaries on 1 Peter when I preached through it this fall; this was my favorite one. It is technical without being so academic that it would be unintelligible for the average lay person. If you are only going to get one commentary on 1 Peter, then this would be the one I would recommend. It was consistently the most helpful on technical issues and connecting things theologically.

[David Israel · Rating 4 out of 5]

I have always enjoyed the Baker Commentaries. Though I do not always agree, I do respect the quality of the work and the dedication to scriptural scholarship. The Baker Sets are my first add to balance ideas. 1 Peter maintains that quality. I do wish there was deeper discussion on the controversy over the Enoch quotations and connections. But, I am particularly interested in ancient sources of stories, midrash and fables. Since the discovery and publication of the Quran Scrolls there is more weight there as much of Enoch predates Peter, Jesus and the New Testament. A very valuable book!

[Jared Criswell · Rating 4 out of 5]

This was the second commentary I used as a guide through our college ministry Bible study. Jobes’ commentary is thorough, technical, and has expanded my understanding of this letter exponentially. Her treatment of the exilic language and its basis in the letter is thorough and clear, and it is this that enriched my reading and our study the most.

[Jon Anderson]

There is a reason this volume is often the top suggestion for commentaries on 1 Peter. Jobes handles the text judiciously, especially some of the thornier passages. The best place to start for exegetical work, though needs to be supplemented for preaching. Used to preach 1 Peter in 2024 (January-May)

[Tcblack · Rating 4 out of 5]

I undoubtedly leaned into this commentary more than most of the others which I completed on the same day. Jobes effectively dealt not only with other commentaries before, but with the questions and concerns of the modern church.

[Kyle Johnson · Rating 5 out of 5]

Fantastic commentary on 1 Peter. This series of commentaries (Baker Academic) is becoming my go-to for studying, preaching, and teaching through entire NT books. Great blend of academic rigor and attention to scholarly detail alongside relevant applications and connections to today's world.

[Kenneth Garrett · Rating 5 out of 5]

As I preached 1st Peter this year, Karen Jobes' commentary became my "go to" resource. Exceptional
treatment of both language and historical context. Highly recommended!

[Mason Bramer · Rating 5 out of 5]

Exceedingly helpful in navigating 1 Peter. Is academic, but never departs from being pastoral.

[Despond · Rating 4 out of 5]

Great commentary by Karen Jobes. Offers background and insights about the text in addition to practical application.

[Gradon Schaub · Rating 5 out of 5]

Probably one of the best commentaries I have ever read on any book of the Bible. Highly recommended!