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Last Chance to Save Up to 75% on 64 Authors!

All Logos March Madness deals will end this Friday, April 13 at 11:59 pm (PST). Time is running out to grab incredible offers like selected works by N. T. Wright for 75% off or D. A. Carson for 60% off! Find your favorite authors on this list—before the buzzer sounds on these deals:

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Liddell and Scott: The Indispensable Tool for Classical Greek Students

If you’re serious about studying Greek but don’t have a copy of Liddell and Scott Greek-English Lexicon (LSJ), it’s time to consider getting the central reference work for all scholars of ancient Greek authors and texts.

With Logos, you’ll get the most useful edition of LSJ ever assembled. It’s the only edition in which hundreds of pages and 26,000+ articles of ‘supplement’ material have been integrated into the text of the main lexicon, allowing users instant access to the 1996 revisions and additions without flipping through pages. And like all Logos reference works, the electronic edition links to all the other reference books in your library—including over 198,000 links to the free Perseus Classics Collection!

“. . . the digital LSJ is a real gain and a must for classicists. (more. . .)”—Willeon Slenders, Bryn Mawr Classical Review, Radboud University Nijmegen

Add LSJ to your library today!, and get the most valuable lexicon available for both advanced and beginning students of classical Greek!

How the Resurrection Transformed Peter, You, and Me

Logos Talk is bringing you special Holy Week devotionals from a number of authors. If you’d like more resources to prepare your heart for Easter, Logos has discounted a number of Holy Week titles.

What Happened to Peter?

Like Steve Runge, I identify with Peter. Not only am I encouraged by Peter’s missteps,  foibles, and failures, but I’m also challenged by the post-resurrection dynamo that Peter becomes. For Peter, Jesus’ return changed everything; Peter is restored, commissioned, and empowered by the Holy Spirit. This brash fisherman who would hide and disassociate himself from Jesus (Mk 14:66-72) becomes the one who stands before the crowds on Pentecost—calling 3,000 people to repentance.

Peter, who had been hit-or-miss throughout the gospels, now gives one of the most impassioned sermons in the Scriptures. His message features this powerful testimony to the resurrection:

“Israelite men, listen to these words! Jesus the Nazarene, a man attested to you by God with deeds of power and wonders and signs that God did through him in your midst, just as you yourselves know—this man, delivered up by the determined plan and foreknowledge of God, you executed by nailing to a cross through the hand of lawless men. God raised him up, having brought to an end the pains of death, because it was not possible for him to be held by it.” (Acts 2:22-24 LEB)

The imagery of death being unable to hold captive the Son of Man is beautiful. I love the way that Bertrand communicates it in the TDNT, “The abyss can no more hold the Redeemer than a pregnant woman can hold the child in her body.”

Resurrection: A Living Hope

Peter’s sermon shows that something dramatic, something supernatural, had happened inside of him. And Peter clearly communicates the origin of this change in the salutation of his first epistle:

Blessed be the God and Father of our Lord Jesus Christ, who according to his great mercy has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead . . . (1 Peter 1:3)

Christ’s resurrection had changed everything; because of this, Peter overflowed with life-giving hope. This resurrection transformed Peter entirely, from his status before God (1 Peter 3:21) to his responsibility to others (1 Peter 1:22-23).

Easter is a good opportunity to ask myself important questions. Do I make decisions based on short-term gain or living hope? Am I still impacted and motivated by the resurrection, or, better yet, am I living in a way that only makes sense in light of the resurrection?

Peter’s life reminds me that the resurrection isn’t part of the Christian faith; it is the Christian faith. What reason do I have not to live boldly and courageously? I live on this side of the resurrection.

What does the resurrection mean to you? Let us know in the comments, and check out our discounted Holy Week resources.

5 Allusions to Psalm 22 at Christ’s Crucifixion

Logos Talk is bringing you special Holy Week devotionals from a number of authors. If you’d like more resources to prepare your heart for Easter, Logos has discounted a number of Holy Week titles.

Psalm 22 stands out among the Psalms in its depiction of the psalmist’s agony and suffering. It is no wonder that Jesus quoted the psalmist’s anguished cry of “my God, my God why have you forsaken me?” as he died on the cross. However, this is not the only reference to Psalm 22 in the gospel accounts of Christ’s death. In fact, there are five possible allusions. None of these allusions refer to Jesus’ physical suffering; instead, they focus on the rejection and contempt He experienced while paying the penalty for our sins.

  1. Psalm 22:18“they divide my garments among them, and for my clothing they cast lots.”  The psalmist says this to portray how close he is to death. His enemies are anticipating his death so much that they have already divided his clothes among themselves. All four gospels describe this event with John taking it further by describing it as a fulfillment of Scripture (Jn 19:23–24; Mt 27:35; Mk 15:24; Lk 23:34).
  2. Psalm 22:7—“they wag their heads.” The psalmist’s description of people’s reaction to him indicates their scorn and derision. Both Matthew and Mark allude to this: “And those who passed by derided him, wagging their heads” (Mt 27:39; Mk 15:29). Just like the psalmist, Jesus experienced rejection and ridicule by people. How difficult it must have been for the Son of God to endure such contempt for those he was sacrificing himself to save!
  3. Psalm 22:8—He trusts in the LORD; let him deliver him . . .  for He delights in him.” In Psalm 22 the psalmist wrestled with God’s silence. Despite his cries, God did not answer or deliver him (Ps 22:1–5). Because of God’s apparent absence, this taunt would have especially stung. Only Matthew includes a reference to this verse as he describes the crowd mocking Jesus for His trust in God: “He trusts in God; let God deliver him now, if he desires him” (Mt 27:43). Jesus also prayed to be delivered from His suffering, while still submitting Himself to God’s will (Mt 26:39). To be mocked for His humble submission to God’s must have been particularly painful for Christ.
  4. Psalm 22:1—“my God, my God why have you forsaken me?” The opening line of Psalm 22 beautifully expresses the anguish of the psalmist. He is suffering greatly, but his chief concern is that God—the source of his trust and deliverance—appears to have abandoned him. Matthew and Mark both attribute these words to Jesus (Mt 27:46; Mk 15:34). Jesus’ physical sufferings pale in comparison to the trauma of being forsaken by God as he takes the weight of our sin upon himself
  5. Psalm 22:31—he has done it.” Psalm 22 ends, not with suffering, but with praise as the psalmist worships God for delivering him (Ps 22:25–31). He enthusiastically proclaims God’s act of salvation and deliverance throughout the world and to all generations. The final line—which consists of one word in Hebrew—can be translated either “he has done it” or simply “it is done.” Jesus may be alluding to this when he says—with one word in Greek—“it is finished” (Jn 19:30). Christ’s dying words carry many implications: God’s plan of salvation has been completed; our sin is paid for; Christ’s work on earth is done. Perhaps it is also a shout of praise like the psalmist’s words in Psalm 22:31. It is finished. God’s ultimate deliverance has been carried out. Just as the psalmist proclaimed God’s deliverance of him, so should we proclaim Christ’s work of salvation on the cross to the ends of the earth and throughout all generations.

What crucifixion imagery impacts you the most in the gospel accounts? Leave us a comment and let us know, then take a look at our special Holy Week resources.

Following the Unexpected Christ

Logos Talk is bringing you special Holy Week devotionals from a number of authors. If you’d like more resources to prepare your heart for Easter, Logos has discounted a number of Holy Week titles.

Expectation

Expectations play a huge role in how we process life. Whenever I’m frustrated that God’s plan doesn’t match my expectations, the Apostle Peter’s experience gives me renewed hope.

During Jesus’ last Passover celebration with his disciples, he states that he is pursuing a path they couldn’t follow. Peter makes it clear that this doesn’t meet his expectations (Jn 13:37), even exclaiming that he’s willing to lay down his life for Jesus! Imagine hearing Jesus’ response: “Will you lay down your life for me? Truly, truly I say to you, the rooster will not crow until you have denied me three times!” (Jn 13:38 LEB).

Discouragement

This disheartening response builds upon Peter’s expectations, but in a way he doesn’t expect. At Peter’s first meeting with Jesus, Jesus changes his name to the Rock (Jn 1:40-42). After many of the disciples start leaving Jesus, the Lord asks the 12 if they’re leaving too. Peter is the first to respond, “Lord, to whom would we go? You have the words of eternal life” (Jn 6:66-68 LEB). At this point, it seems that Peter has it all figured out: He is willing to die for Jesus and publicly proclaim Jesus’ reign.

But then there are times where Jesus’ actions run counter to Peter’s expectations of what the Christ should do—in these moments, we see everything change for Peter. When Jesus wants to wash Peter’s feet, Peter says, “Lord, are you going to wash my feet? . . . You will never wash my feet!” (Jn 13:6-8 LEB). We see the same kind of response in Gethsemane as Jesus is being arrested; Peter attempts to prevent it by striking someone with his sword (Jn 18:10-11). Acquiescence  isn’t what he expects of the Christ! It seems that he expects a zealous savior to overthrow Rome, and responds as such. He expects to die fighting, and so he chooses to do so.

Yet the most disturbing portrait of Peter is his denial of Jesus—exactly as Jesus foretold (Jn 18:15-18, 25-27). Whatever indignation Peter might have felt at Jesus’ prediction must have changed to incalculable regret, and shame. What had begun so promisingly, what Peter had declared that he would give his life for, seems to turn to ashes right before him.

Redemption

Let us be thankful that the story doesn’t end here! John’s gospel offers us an amazing picture of restoration. Peter seems shocked that the tomb is indeed empty (Jn 20:2-9), but we’re left wondering if there is still a place for him. Is there a way back from his shattered expectations and disappointment? We find our answer when Jesus interviews him on the beach, questioning him about his love. Jesus demonstrates that there is indeed a way back (Jn 21:15-19); it begins by exchanging our expectations for a willingness to follow in Jesus’ steps: to love him and others.

What are we expecting this Easter week? If it is anything other than humbly following Jesus, it’s time to reset our expectations.

Save 75% on Logos March Madness Champion N. T. Wright!

After a 3-week tournament with 64 authors and nearly 200,000 cumulative votes, you’ve voted N.T. Wright the champion of Logos March Madness! He may have got the votes, but you’re the real winner—right now you get 75% off a selection of N.T. Wright’s works. Use coupon code 7MM12 to get the deals.We’ve also discounted a selection of runner-up, D. A. Carson’s works by 60%. Use coupon code 6MM12 for these deals.

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Jesus’ Final Week: A Closer Look

Logos Talk will be bringing you special Holy Week devotionals from a number of authors. If you’d like more resources to prepare your heart for Easter, Logos has discounted a number of Holy Week titles.

Jesus and his disciples entered Jerusalem and spent the night in Bethany (Mark 11:11). Jesus knew that he would be arrested, tried, and crucified later that week. How does he use this last stretch of time?

  • He curses the fig tree (Mk 11:12-14, 20-25; Mt 21:18-22)
  • He cleanses the temple (Mk 11:15-17; Mt 21:12-13; Lk 19:45-46)
  • He teaches in the temple (Mk 11:27-12:12; Mt 21:23-22:14; Lk 20:1-19)
  • He predicts the destruction of the temple and last things (Mk 13:1-37; Mt 24:1-25:46; Lk 21:5-36)
  • He is anointed in Bethany (Mk 14:3-9; Mt 26:6-13; cf. Jn 12:1-8 and Lk 7:37-39)

Have you ever noticed how many of Jesus’ parables are taught during this week? How about the growing frequency of interactions he has with authorities in Jerusalem?

When I step back and look at it all (through the lens of hindsight), it looks like Jesus is preparing himself and his disciples for his crucifixion and resurrection.

Jesus in the Temple

Jesus cleanses the temple and heals people who need help. For this, the authorities hated him even more.

After this, Jesus engages in a “stump-the-teacher” session with all sorts of folks, answering questions about paying taxes, resurrection, and the greatest commandment. And those are just the questions we know about. I don’t know about you, but I get the sense that many of these questions were tests to see how good Jesus was. Sort of how we all (whether we admit to it or not) have “test passages” we like to use when examining commentaries or study Bibles. Jesus passed this questioning with flying colors, of course, because he is Jesus. If someone had questions about Jesus and what he taught, that person’s larger concerns may have been answered by this session.

So Jesus and his disciples leave the temple area. After his disciples respond in awe to the size and beauty of the temple complex (Mk 13:1), Jesus says that it will all be destroyed (Mk 13:2). He was beginning to focus them on the gospel that really matters instead of the magnificent architecture and beauty of human effort.

The Mount of Olives

From here he goes on to the Mount of Olives (Mk 13:3-37; Mt 24:1-25:45, called the “Olivet Discourse” by some) and begins to talk about end times. Jesus’ prophecy can be paraphrased: “Horrible, unthinkable things will happen, and then it’ll get worse. Help those who need help. Watch and be ready for my return. It’ll happen; I will be back.”

Afterward, in Bethany, during dinner at Simon the leper’s house, a woman, nameless in Matthew and Mark (Mk 14:3-9; Mt 26:6-13), dumps a bunch of expensive perfume on Jesus’ feet. Jesus says she is helping prepare his body for burial. That’s very weird for us to read—imagine what the folks at dinner were thinking! But Jesus said it was a beautiful thing.

Yes, I think Jesus was getting ready for his crucifixion, and he was getting his disciples ready, too. Take some time today or tomorrow to look at the steps he took and the things he taught, and let Jesus get you ready to experience his death, and (praise God!) celebrate his resurrection.

Leave us a comment and tell us how you’re remembering Jesus this week, and check out our special Holy Week resources.

The Pathway to Glory: The Triumphal Entry

Logos Talk will be bringing you special Holy Week devotionals from a number of authors. If you are looking for more resources to prepare your heart for Easter, Logos has discounted a number of Holy Week titles.

Today’s guest blogger is Thomas Black, a Logos Forum MVP and a Pastor in Moweaqua, Illinois.

The Pathway to Glory—John 12:20–36

Everybody wants glory, but not everyone is willing to pay the price required to attain it. Jesus’ path to glory was not through teaching, preaching, healing, or any of the works he did during his earthly ministry. His path to glory led through the grave.

In his gospel account of the triumphal entry, John ends with a hyperbolic grumble from the Pharisees; “the entire world” was going after Jesus. The Greeks step in almost as evidence, seeking an audience with Jesus through Philip. Philip in turn goes to Andrew, and they go as one to Jesus. At the very least, their arrival provides an opportunity to proclaim that the hour that Jesus has been talking about has finally come—the hour of his glorification. But this begs the question: If the triumphal entry was not the glorification of Jesus, then what was?

The answer lies in the parable about the seed of wheat: it must die in order to bear fruit (Jn 12:24). When He reflects upon His own desire to run away from the hour placed before Him (Jn 12:27), He immediately rejects it as an alternative. The very reason he had come was glorification, and that glorification required the grave.

That which is true of Jesus is also true of those who follow Him (Jn 12:26). For a disciple of Jesus Christ, the pathway to glory is not in proclaiming excellent sermons, or writing brilliant papers in seminary. Neither is it discipling hundreds or even thousands of people. The pathway to glory is dying to self that we might live in Christ.

The pathway to glory for Jesus and the pathway to glory for those who follow him is the same: we must die in order to live.

What does it mean to die to self? What are some practical steps towards taking up our cross and following Jesus (Lk 9:23)? Leave us a comment with your thoughts!

Check out our special Holy Week resources.

Save 45% on More Than 70 Resources!

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Vote on the Final Four Now

The Final Four is going on now! The two authors with the most votes will move on to the championship and battle it out for a 75% discount on selected works.

Help your author win by sharing your favorites with friends and asking them to vote too. You can also make a case for your favorites in the forums!

Your votes determine the winner—vote today!

Take a look at all of the resources on sale from previous rounds:

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Greek Discourse Grammar Course Coming to Dallas Theological Seminary

If you’ve ever done work with the Greek text of the New Testament, you know there are multiple layers of understanding and interpreting the text. That’s because many features of the Greek language convey meaning not just in words and sentences, but in the higher level patterns and structures of discourse.

For years, Dr. Steven Runge, Scholar-in-Residence here at Logos, has been researching this topic and developing resources to aid both pastors and scholars. We’re honored that Dr. Runge has been invited to teach a class on Greek discourse grammar and analysis at Dallas Theological Seminary.

Runge takes complex linguistic ideas and makes them accessible. His cross-linguistic approach focuses on function instead of translation, helping you gain a much deeper understanding of the Greek text. He gives special attention to describing the task accomplished by each discourse device. This function-based approach helps to conceptualize what is happening in Greek by understanding how the comparable task is accomplished in another language.

This course will help you:

  1. Understand how various grammatical devices work from the standpoint of discourse.
  2. Understand their exegetical purpose.
  3. Develop homiletical strategies to faithfully communicate the sense of the original Greek.

If you’ve had a year of Greek and you’re comfortable working in an interlinear text, then you won’t want to miss it.

The course runs from May 14 through May 25, 2012. To register, contact the registrar at Dallas Theological Seminary.

If you can’t attend the course in person, you’ll want to pick up Dr. Runge’s video course, Introducing New Testament Discourse Grammar: Video Series.