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Concentrate on the biblical author's message as it unfolds.
Designed to assist the pastor and Bible teacher in conveying the significance of God's Word, the Zondervan Exegetical Commentary on the New Testament series treats the literary context and structure of every passage of the New Testament book in the original Greek.
With a unique layout designed to help you comprehend the form and flow of each passage, the ZECNT
The key message.The author's original translation.An exegetical outline.Verse-by-verse commentary.Theology in application.While primarily designed for those with a basic knowledge of biblical Greek, all who strive to understand and teach the New Testament will benefit from the depth, format, and scholarship of these volumes.
Designed to assist the pastor and Bible teacher in conveying the significance of God's Word, the Zondervan Exegetical Commentary on the New Testament series treats the literary context and structure of every passage of the New Testament book in the original Greek.
With a unique layout designed to help you comprehend the form and flow of each passage, the ZECNT
The key message.The author's original translation.An exegetical outline.Verse-by-verse commentary.Theology in application.While primarily designed for those with a basic knowledge of biblical Greek, all who strive to understand and teach the New Testament will benefit from the depth, format, and scholarship of these volumes.
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Published January 10, 2017
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Displaying 1 - 11 of 11 reviews
February 4, 2017
Edward Klink has provided us with a major commentary on the beloved Gospel of John. It’s the latest title in the emerging Zondervan Exegetical Commentary on the New Testament (ZECNT) series. Though Mr. Klink has been a successful scholar, he has broadened his outlook for we pastors who use this commentary by himself going into a pastoral ministry. He is very conservative in his viewpoint and strives to be true to the Scriptures. I believe his orthodoxy and vibrant faith will be apparent to any reader. It immediately gives me a greater sense of trust than I find in many commentaries today.
When I began reading the Introduction in this commentary, I at first began wondering exactly where he was going. His approach did not seem the standard fare of most commentaries. By page 25 it all came into focus and I loved it. In short, he says, “Scripture becomes its own kind of genre”. So many modern commentators miss this obvious fact. His arguments were unanswerable, and as he showed, this fact must define all interpretation. He continued making brilliant hermeneutical observations. For example, he said, “the meaning is derived from the event about which the text speaks” rather than the other way around. This volume not only gives good coverage of typical introductory issues, but also suggests several needed interpretive corrections. He covered most all the questions you will have. In my view, only the structure section was a little meager.
Then there’s the outstanding commentary he gave. Though there is some Greek in this commentary, the English is always there making this volume accessible to all. Every passage is given a concise main idea, a literary context section to tie into big picture, an outline of the passage, a synopsis of the structure and literary form, an explanation of the text (regular commentary), and ends with a fine section on theology and application. In my estimation, the commentary given is of excellent quality.
The Gospel of John is greatly loved by most Christians. We are blessed to have a particularly high number of outstanding exegetical commentaries on it. Though the competition is fierce, this new volume will have to be in the discussion of the best exegetical commentary on John available today. I recommend it.
I received this book free from the publisher. I was not required to write a positive review. The opinions I have expressed are my own. I am disclosing this in accordance with the Federal Trade Commission’s 16 CFR, Part 255.
When I began reading the Introduction in this commentary, I at first began wondering exactly where he was going. His approach did not seem the standard fare of most commentaries. By page 25 it all came into focus and I loved it. In short, he says, “Scripture becomes its own kind of genre”. So many modern commentators miss this obvious fact. His arguments were unanswerable, and as he showed, this fact must define all interpretation. He continued making brilliant hermeneutical observations. For example, he said, “the meaning is derived from the event about which the text speaks” rather than the other way around. This volume not only gives good coverage of typical introductory issues, but also suggests several needed interpretive corrections. He covered most all the questions you will have. In my view, only the structure section was a little meager.
Then there’s the outstanding commentary he gave. Though there is some Greek in this commentary, the English is always there making this volume accessible to all. Every passage is given a concise main idea, a literary context section to tie into big picture, an outline of the passage, a synopsis of the structure and literary form, an explanation of the text (regular commentary), and ends with a fine section on theology and application. In my estimation, the commentary given is of excellent quality.
The Gospel of John is greatly loved by most Christians. We are blessed to have a particularly high number of outstanding exegetical commentaries on it. Though the competition is fierce, this new volume will have to be in the discussion of the best exegetical commentary on John available today. I recommend it.
I received this book free from the publisher. I was not required to write a positive review. The opinions I have expressed are my own. I am disclosing this in accordance with the Federal Trade Commission’s 16 CFR, Part 255.
December 4, 2020
I admittedly only read the section on John 6: 47-58. I'm doing an exegetical paper on that passage and I have looked at 14 pertinent commentaries and research papers for it. This one was the most helpful by far, it's a shame that it isn't more popular.
December 11, 2017
From SpoiledMilks (https://wp.me/p3JhRp-17u)
The Gospel of John is a favorite among many. Rather than reading short bits of narrative with generally short teachings, John is filled with long teachings and little narrative. John is shallow enough for a child to understand, but deep enough for scholars to spit out huge tomes and never know all that John means. Since each generation needs fresh exegesis,
Edward Klink has given us his interpretation of John's Gospel in the new ZECNT series. Klink reveals his theological cards early on in his 54 page introduction:
“‘Scripture’ is a shorthand term for the nature and function of the biblical writings in a set of communicative acts which stretch from God’s merciful self-manifestation to the obedient hearing of the community of faith”…. Not to treat this Gospel as Scripture is itself a form of eisegesis, and it is a disobedient hearing of the (canonical) text’s own claim and of the God by whom it was authored. (25)
Klink notes that the Scriptures have their own genre—holy Scripture. The way God (or, here, the Gospel) speaks determines how we read Scripture:
1. The Gospel speaks in time-and-space history, and history must remain subservient to the God of creation.
2. The Gospel speaks in literary form, and the words must stay subservient to the Word.
3. The Gospel speaks about the things of God, and theology must be defined by the person and work of God himself, the true subject matter of the things of God. (25)
Our doctrine of Scripture guides us to see God through “the work and person of Jesus Christ by the empowering Holy Spirit” (31).
Klink doesn’t try to historically reconstruct the event of John’s Gospel (besides John 2.1–11), because “each Gospel must be interpreted for the individual Gospel’s role or contribution to the one gospel, not in a manner that combines their events but in a manner that prepares to hear in unison their individual roles in the symphony of the gospel” (36).
Klink says (rightly) that the Bible is not a window to what is inspired; it “is the locus of revelation” (29). Our texts do refer to historical people, places, and events, but rather than seeing the Bible as a window to the inspired events, in God’s Word “God is giving divine commentary on his own actions in history” (29). “The meaning is derived from the text which speaks about an event” (34).
Klink's Interpretations
I can't rehearse all Klink says, but here is a taste.
1.1: “The Word” is not common in the NT as a reference to Christ. John explains his use of the term throughout John’s whole Gospel (87).
Klink distinguishes historical contexts, narrative contexts, and cosmological contexts. In 7.27-28, Klink says
The reverberations from the prologue are crying out to the reader, who is well aware that Jesus is the Word-become-flesh, the light of humanity, the one “from above,” who was “in the beginning” with God. The cosmological identity of Jesus, so visible to the reader, remains completely veiled to the Jerusalemites. The one these interlocutors call “this man” the reader has been told is “God” from the very beginning of the Gospel (1:1). (370)
In the historical sense, the Jewish leaders know his physical ancestral lineage. In the cosmological sense, “they have no idea who he is or whose ancestral lineage they have challenged by their unbelief,” and within the narrative, Jesus rebukes their unbelief and prideful opposition to him. They should know better.
John 17: The pericope of John 17 “concludes Jesus’s farewell speech by setting the theological (cosmological) context of Jesus’s entire ministry and the work God will continue to do” (705).
Recommended?
There are an enormous amount of commentaries on John, do we, do you, need another one? I’ll be honest, I haven’t read most of them, but “every generation must exegete Scripture in and for the church” (11). Klink emphasizes the use of one’s imagination (cf. John 7.1–13), and this is something that many theologians, commentators, interpreters, pastors, and Bible teachers need to learn (myself included). Imagination is required both in application and in interpretation. Klink’s commentary reminds me of Mark Seifrid–by looking at the text as a whole unit within the whole canon, Klink is able to see through and around the exegetical issues. He brings in nuances and twists of words (3.5–7). Klink is a humble interpreter, and he has written this volume primarily for pastors, bible teachers, and students. I hope this volume will be read widely.
The Gospel of John is a favorite among many. Rather than reading short bits of narrative with generally short teachings, John is filled with long teachings and little narrative. John is shallow enough for a child to understand, but deep enough for scholars to spit out huge tomes and never know all that John means. Since each generation needs fresh exegesis,
Edward Klink has given us his interpretation of John's Gospel in the new ZECNT series. Klink reveals his theological cards early on in his 54 page introduction:
“‘Scripture’ is a shorthand term for the nature and function of the biblical writings in a set of communicative acts which stretch from God’s merciful self-manifestation to the obedient hearing of the community of faith”…. Not to treat this Gospel as Scripture is itself a form of eisegesis, and it is a disobedient hearing of the (canonical) text’s own claim and of the God by whom it was authored. (25)
Klink notes that the Scriptures have their own genre—holy Scripture. The way God (or, here, the Gospel) speaks determines how we read Scripture:
1. The Gospel speaks in time-and-space history, and history must remain subservient to the God of creation.
2. The Gospel speaks in literary form, and the words must stay subservient to the Word.
3. The Gospel speaks about the things of God, and theology must be defined by the person and work of God himself, the true subject matter of the things of God. (25)
Our doctrine of Scripture guides us to see God through “the work and person of Jesus Christ by the empowering Holy Spirit” (31).
Klink doesn’t try to historically reconstruct the event of John’s Gospel (besides John 2.1–11), because “each Gospel must be interpreted for the individual Gospel’s role or contribution to the one gospel, not in a manner that combines their events but in a manner that prepares to hear in unison their individual roles in the symphony of the gospel” (36).
Klink says (rightly) that the Bible is not a window to what is inspired; it “is the locus of revelation” (29). Our texts do refer to historical people, places, and events, but rather than seeing the Bible as a window to the inspired events, in God’s Word “God is giving divine commentary on his own actions in history” (29). “The meaning is derived from the text which speaks about an event” (34).
Klink's Interpretations
I can't rehearse all Klink says, but here is a taste.
1.1: “The Word” is not common in the NT as a reference to Christ. John explains his use of the term throughout John’s whole Gospel (87).
Klink distinguishes historical contexts, narrative contexts, and cosmological contexts. In 7.27-28, Klink says
The reverberations from the prologue are crying out to the reader, who is well aware that Jesus is the Word-become-flesh, the light of humanity, the one “from above,” who was “in the beginning” with God. The cosmological identity of Jesus, so visible to the reader, remains completely veiled to the Jerusalemites. The one these interlocutors call “this man” the reader has been told is “God” from the very beginning of the Gospel (1:1). (370)
In the historical sense, the Jewish leaders know his physical ancestral lineage. In the cosmological sense, “they have no idea who he is or whose ancestral lineage they have challenged by their unbelief,” and within the narrative, Jesus rebukes their unbelief and prideful opposition to him. They should know better.
John 17: The pericope of John 17 “concludes Jesus’s farewell speech by setting the theological (cosmological) context of Jesus’s entire ministry and the work God will continue to do” (705).
Recommended?
There are an enormous amount of commentaries on John, do we, do you, need another one? I’ll be honest, I haven’t read most of them, but “every generation must exegete Scripture in and for the church” (11). Klink emphasizes the use of one’s imagination (cf. John 7.1–13), and this is something that many theologians, commentators, interpreters, pastors, and Bible teachers need to learn (myself included). Imagination is required both in application and in interpretation. Klink’s commentary reminds me of Mark Seifrid–by looking at the text as a whole unit within the whole canon, Klink is able to see through and around the exegetical issues. He brings in nuances and twists of words (3.5–7). Klink is a humble interpreter, and he has written this volume primarily for pastors, bible teachers, and students. I hope this volume will be read widely.
July 6, 2022
Used mainly in preaching but also referred to for an academic dissertation. Klink engages with the Reformers and with recent evangelical scholarship on John. He’s very detailed on the structure of the text, and each section is ended with practical application. Engages with the Greek in a sometimes helpful way. He’s fairly dogmatic in putting forward his case for certain rhetorical devices being used in John, such as the nature of the dialogue between Jesus and Nicodemus - and other dialogues too - and his interpretation flows from there. I was unconvinced on this point in places, but this could be due to an inferior grasp of Greek language features.
February 27, 2017
Edward W. Klink III is Associate Professor of New Testament at Talbot School of Theology, Biola University. Klink received a PhD from the University of St. Andrews and is the author of The Sheep of the Fold: The Audience and Origin of the Gospel of John (Cambridge University Press, 2007), Understanding Biblical Theology: A Comparison of Theory and Practice (with Darian R. Lockett; Zondervan, 2012), as well as editor of The Audience of the Gospels: The Origin and Function of the Gospels in Early Christianity (T&T Clark, 2010). Recently, Klink has produced a massive tome of a commentary on the Fourth Gospel that is certain to become a standard work for pastors and students.
Those acquainted with the ZECNT series will be on familiar ground with Klink’s volume. Klink opens with a sizable introduction that addresses all the standard introductory concerns. However, Klink’s background in both the audience and origin of the Gospel of John provides a useful framework for this section. Klink affirms traditional Johannine authorship (that, John the son of Zebedee, the apostle John, wrote the Fourth Gospel) and dates the Gospel between AD 70-95. In my estimation, for most readers, the introduction and the detail therein is alone worth the cost of the commentary. Klink is meticulous and fair in his assessment, and the reader will reap those rewards quickly.
The commentary proper carries much of the same detail as Klink’s introduction. Each major section of John includes a “Literary Context” section, a “Main Idea” section, followed by a diagramed translation of the text, a “Structure” section, an exegetical outline and explanation of the text, and a “Theology in Application” section. Klink shines in the “Explanation of the Text” and “Theology in Application” sections, and provides readers with a goldmine of exegetical resource. It is clear from his interaction with the text that Klink has spent significant time in both the primary and secondary sources. Klink is mindful of interpretive issues, and yet (for the most part), remains theologically neutral in his exegesis and application of the text. Depending on the needs of the reader, from outline to application, Klink has provided it with both excellence and rigor. There is much to be praised about this volume and Klink is on the receiving end of most of it. The rest is simply the structure and organization of the series.
Zondervan Exegetical Commentary on the New Testament: John by Edward W. Klink III is a massive achievement and a welcomed addition to the ZECNT series. Those acquainted with the series will enjoy Klink’s contribution. For those unfamiliar with the series or Klink, they should not be intimidated by the size and scope of the volume. It is practical where practical is needed, and detailed where detail is needed. In other words, as mentioned above, depending on the need of the reader, Klink has provided it with both excellence and rigor. I have at least two dozen commentaries on the Fourth Gospel, and I can say with confidence (apart from Carson) this volume will be the one I reach for most. It comes highly recommended.
Those acquainted with the ZECNT series will be on familiar ground with Klink’s volume. Klink opens with a sizable introduction that addresses all the standard introductory concerns. However, Klink’s background in both the audience and origin of the Gospel of John provides a useful framework for this section. Klink affirms traditional Johannine authorship (that, John the son of Zebedee, the apostle John, wrote the Fourth Gospel) and dates the Gospel between AD 70-95. In my estimation, for most readers, the introduction and the detail therein is alone worth the cost of the commentary. Klink is meticulous and fair in his assessment, and the reader will reap those rewards quickly.
The commentary proper carries much of the same detail as Klink’s introduction. Each major section of John includes a “Literary Context” section, a “Main Idea” section, followed by a diagramed translation of the text, a “Structure” section, an exegetical outline and explanation of the text, and a “Theology in Application” section. Klink shines in the “Explanation of the Text” and “Theology in Application” sections, and provides readers with a goldmine of exegetical resource. It is clear from his interaction with the text that Klink has spent significant time in both the primary and secondary sources. Klink is mindful of interpretive issues, and yet (for the most part), remains theologically neutral in his exegesis and application of the text. Depending on the needs of the reader, from outline to application, Klink has provided it with both excellence and rigor. There is much to be praised about this volume and Klink is on the receiving end of most of it. The rest is simply the structure and organization of the series.
Zondervan Exegetical Commentary on the New Testament: John by Edward W. Klink III is a massive achievement and a welcomed addition to the ZECNT series. Those acquainted with the series will enjoy Klink’s contribution. For those unfamiliar with the series or Klink, they should not be intimidated by the size and scope of the volume. It is practical where practical is needed, and detailed where detail is needed. In other words, as mentioned above, depending on the need of the reader, Klink has provided it with both excellence and rigor. I have at least two dozen commentaries on the Fourth Gospel, and I can say with confidence (apart from Carson) this volume will be the one I reach for most. It comes highly recommended.
April 26, 2024
Very helpful work. Sensitive to the text, biblical theology, and even systematic theology.
The introduction itself is unlike any other commentary introduction I have seen. Klink discusses the doctrine of Scripture and its implications for John’s Gospel, and it is truly excellent. Of course, there is also the standard commentary introduction material.
The introduction itself is unlike any other commentary introduction I have seen. Klink discusses the doctrine of Scripture and its implications for John’s Gospel, and it is truly excellent. Of course, there is also the standard commentary introduction material.
September 29, 2023
Pretty helpful.
December 31, 2023
This year, I finished a periodic multi-year sermon series through John's Gospel, and this was a consistently helpful guide, in a generally very strong commentary set.
December 11, 2017
From SpoiledMilks (https://wp.me/p3JhRp-17u)
The Gospel of John is a favorite among many. Rather than reading short bits of narrative with generally short teachings, John is filled with long teachings and little narrative. John is shallow enough for a child to understand, but deep enough for scholars to spit out huge tomes and never know all that John means. Since each generation needs fresh exegesis,
Edward Klink has given us his interpretation of John's Gospel in the new ZECNT series. Klink reveals his theological cards early on in his 54 page introduction:
“‘Scripture’ is a shorthand term for the nature and function of the biblical writings in a set of communicative acts which stretch from God’s merciful self-manifestation to the obedient hearing of the community of faith”…. Not to treat this Gospel as Scripture is itself a form of eisegesis, and it is a disobedient hearing of the (canonical) text’s own claim and of the God by whom it was authored. (25)
Klink notes that the Scriptures have their own genre—holy Scripture. The way God (or, here, the Gospel) speaks determines how we read Scripture:
1. The Gospel speaks in time-and-space history, and history must remain subservient to the God of creation.
2. The Gospel speaks in literary form, and the words must stay subservient to the Word.
3. The Gospel speaks about the things of God, and theology must be defined by the person and work of God himself, the true subject matter of the things of God. (25)
Our doctrine of Scripture guides us to see God through “the work and person of Jesus Christ by the empowering Holy Spirit” (31).
Klink doesn’t try to historically reconstruct the event of John’s Gospel (besides John 2.1–11), because “each Gospel must be interpreted for the individual Gospel’s role or contribution to the one gospel, not in a manner that combines their events but in a manner that prepares to hear in unison their individual roles in the symphony of the gospel” (36).
Klink says (rightly) that the Bible is not a window to what is inspired; it “is the locus of revelation” (29). Our texts do refer to historical people, places, and events, but rather than seeing the Bible as a window to the inspired events, in God’s Word “God is giving divine commentary on his own actions in history” (29). “The meaning is derived from the text which speaks about an event” (34).
Klink's Interpretations
I can't rehearse all Klink says, but here is a taste.
1.1: “The Word” is not common in the NT as a reference to Christ. John explains his use of the term throughout John’s whole Gospel (87).
Klink distinguishes historical contexts, narrative contexts, and cosmological contexts. In 7.27-28, Klink says
The reverberations from the prologue are crying out to the reader, who is well aware that Jesus is the Word-become-flesh, the light of humanity, the one “from above,” who was “in the beginning” with God. The cosmological identity of Jesus, so visible to the reader, remains completely veiled to the Jerusalemites. The one these interlocutors call “this man” the reader has been told is “God” from the very beginning of the Gospel (1:1). (370)
In the historical sense, the Jewish leaders know his physical ancestral lineage. In the cosmological sense, “they have no idea who he is or whose ancestral lineage they have challenged by their unbelief,” and within the narrative, Jesus rebukes their unbelief and prideful opposition to him. They should know better.
John 17: The pericope of John 17 “concludes Jesus’s farewell speech by setting the theological (cosmological) context of Jesus’s entire ministry and the work God will continue to do” (705).
Recommended?
There are an enormous amount of commentaries on John, do we, do you, need another one? I’ll be honest, I haven’t read most of them, but “every generation must exegete Scripture in and for the church” (11). Klink emphasizes the use of one’s imagination (cf. John 7.1–13), and this is something that many theologians, commentators, interpreters, pastors, and Bible teachers need to learn (myself included). Imagination is required both in application and in interpretation. Klink’s commentary reminds me of Mark Seifrid–by looking at the text as a whole unit within the whole canon, Klink is able to see through and around the exegetical issues. He brings in nuances and twists of words (3.5–7). Klink is a humble interpreter, and he has written this volume primarily for pastors, bible teachers, and students. I hope this volume will be read widely.
The Gospel of John is a favorite among many. Rather than reading short bits of narrative with generally short teachings, John is filled with long teachings and little narrative. John is shallow enough for a child to understand, but deep enough for scholars to spit out huge tomes and never know all that John means. Since each generation needs fresh exegesis,
Edward Klink has given us his interpretation of John's Gospel in the new ZECNT series. Klink reveals his theological cards early on in his 54 page introduction:
“‘Scripture’ is a shorthand term for the nature and function of the biblical writings in a set of communicative acts which stretch from God’s merciful self-manifestation to the obedient hearing of the community of faith”…. Not to treat this Gospel as Scripture is itself a form of eisegesis, and it is a disobedient hearing of the (canonical) text’s own claim and of the God by whom it was authored. (25)
Klink notes that the Scriptures have their own genre—holy Scripture. The way God (or, here, the Gospel) speaks determines how we read Scripture:
1. The Gospel speaks in time-and-space history, and history must remain subservient to the God of creation.
2. The Gospel speaks in literary form, and the words must stay subservient to the Word.
3. The Gospel speaks about the things of God, and theology must be defined by the person and work of God himself, the true subject matter of the things of God. (25)
Our doctrine of Scripture guides us to see God through “the work and person of Jesus Christ by the empowering Holy Spirit” (31).
Klink doesn’t try to historically reconstruct the event of John’s Gospel (besides John 2.1–11), because “each Gospel must be interpreted for the individual Gospel’s role or contribution to the one gospel, not in a manner that combines their events but in a manner that prepares to hear in unison their individual roles in the symphony of the gospel” (36).
Klink says (rightly) that the Bible is not a window to what is inspired; it “is the locus of revelation” (29). Our texts do refer to historical people, places, and events, but rather than seeing the Bible as a window to the inspired events, in God’s Word “God is giving divine commentary on his own actions in history” (29). “The meaning is derived from the text which speaks about an event” (34).
Klink's Interpretations
I can't rehearse all Klink says, but here is a taste.
1.1: “The Word” is not common in the NT as a reference to Christ. John explains his use of the term throughout John’s whole Gospel (87).
Klink distinguishes historical contexts, narrative contexts, and cosmological contexts. In 7.27-28, Klink says
The reverberations from the prologue are crying out to the reader, who is well aware that Jesus is the Word-become-flesh, the light of humanity, the one “from above,” who was “in the beginning” with God. The cosmological identity of Jesus, so visible to the reader, remains completely veiled to the Jerusalemites. The one these interlocutors call “this man” the reader has been told is “God” from the very beginning of the Gospel (1:1). (370)
In the historical sense, the Jewish leaders know his physical ancestral lineage. In the cosmological sense, “they have no idea who he is or whose ancestral lineage they have challenged by their unbelief,” and within the narrative, Jesus rebukes their unbelief and prideful opposition to him. They should know better.
John 17: The pericope of John 17 “concludes Jesus’s farewell speech by setting the theological (cosmological) context of Jesus’s entire ministry and the work God will continue to do” (705).
Recommended?
There are an enormous amount of commentaries on John, do we, do you, need another one? I’ll be honest, I haven’t read most of them, but “every generation must exegete Scripture in and for the church” (11). Klink emphasizes the use of one’s imagination (cf. John 7.1–13), and this is something that many theologians, commentators, interpreters, pastors, and Bible teachers need to learn (myself included). Imagination is required both in application and in interpretation. Klink’s commentary reminds me of Mark Seifrid–by looking at the text as a whole unit within the whole canon, Klink is able to see through and around the exegetical issues. He brings in nuances and twists of words (3.5–7). Klink is a humble interpreter, and he has written this volume primarily for pastors, bible teachers, and students. I hope this volume will be read widely.
May 11, 2017
If you are looking through and evangelical commentary on the Greek of John, John, by Edward W. Klink III published by Zondervan Academic is what you are searching for. This commentary is a recent volume in the Zondervan Exegetical Commentary on the New Testament Series edited by Clinton E. Arnold, a series which is synonymous with excellent exegesis and superior application, this volume continues the long legacy. This volume is one of the most articulate and practical modern commentaries on the fourth Gospel. While Klink III is no stranger to Biblical commentaries this is his first foray into this first-rate commentary series.
John has four main sections the typical general introduction, and followed by a short bibliography, a commentary on the Greek text of John, and lastly a short work dealing with the theology of the Gospel according to John. With regard to the general introduction it is the typical study into the introductory matters of John’s Gospel. This is a serious scholarly work which dives into contextual as well as the as the different mythological approaches to study these books, and at 80 pages of introduction it is useful to scholars are well as pastors. The only part that is lacking girth is the section on authorship; the author spends more time on the title of the Gospel than possible authorship of John. It is nice to see that Klink III names the Apostle John as the author, yet he never truly examines other candidates. This can either be due to his conviction of the Apostle John being the author or Klink III, not seeing the much evidence to explore other possible options.
In reference to the commentary sections on the text of the Fourth Gospel itself, Klink III, takes great care in carefully showing the original context of passage while applying it directly to the modern day reader. He also uses his own translation of the Greek text, which demonstrates his depth of knowledge of the text itself. The outlines that he provides are also of great use for a pastor looking to preach though the Gospel of John exegetically.
With regard of recommending John to others I would whole heartily recommend this commentary to students of scripture, with one caveat. By this I mean I recommend this work to Pastors, Bible Teachers, Bible College Students, and to a limited extent educated Laymen looking to teach a Sunday school class, there is enough scholarly weight to this work to understand a particular issue in the text while giving aid to pastors in preaching the text. There are many commentaries about Haggai, Zechariah and Malachi available at this moment but John of the Zondervan Exegetical Commentary on the New Testament series is a giant step above the rest.
This book was provided to me free of charge from Zondervan Academic in exchange for an unbiased, honest review.
John: Zondervan Exegetical Commentary on the New Testament
© 2016 by Edward W. Klink III
Publisher: Zondervan Academic
Page Count: 971 Pages
ISBN: 9780310243601
John has four main sections the typical general introduction, and followed by a short bibliography, a commentary on the Greek text of John, and lastly a short work dealing with the theology of the Gospel according to John. With regard to the general introduction it is the typical study into the introductory matters of John’s Gospel. This is a serious scholarly work which dives into contextual as well as the as the different mythological approaches to study these books, and at 80 pages of introduction it is useful to scholars are well as pastors. The only part that is lacking girth is the section on authorship; the author spends more time on the title of the Gospel than possible authorship of John. It is nice to see that Klink III names the Apostle John as the author, yet he never truly examines other candidates. This can either be due to his conviction of the Apostle John being the author or Klink III, not seeing the much evidence to explore other possible options.
In reference to the commentary sections on the text of the Fourth Gospel itself, Klink III, takes great care in carefully showing the original context of passage while applying it directly to the modern day reader. He also uses his own translation of the Greek text, which demonstrates his depth of knowledge of the text itself. The outlines that he provides are also of great use for a pastor looking to preach though the Gospel of John exegetically.
With regard of recommending John to others I would whole heartily recommend this commentary to students of scripture, with one caveat. By this I mean I recommend this work to Pastors, Bible Teachers, Bible College Students, and to a limited extent educated Laymen looking to teach a Sunday school class, there is enough scholarly weight to this work to understand a particular issue in the text while giving aid to pastors in preaching the text. There are many commentaries about Haggai, Zechariah and Malachi available at this moment but John of the Zondervan Exegetical Commentary on the New Testament series is a giant step above the rest.
This book was provided to me free of charge from Zondervan Academic in exchange for an unbiased, honest review.
John: Zondervan Exegetical Commentary on the New Testament
© 2016 by Edward W. Klink III
Publisher: Zondervan Academic
Page Count: 971 Pages
ISBN: 9780310243601
July 4, 2023
Often, one treads through the introductory portions of commentaries as though they are the "Slough of Despond." Klink's introduction is an oasis; one of the most exceptional and worthwhile of any commentary I've read. You don't need to be studying John particularly for the mass of it to be worthwhile.
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