List of biblical commentaries
This is an outline of
Jewish commentaries
Philo
He did not make the distinction between natural and revealed religion. For example, Pagan systems may have natural religion highly developed, but, from a Judeo-Christian point of view, with much concomitant error. His exegesis served to tide over the difficulty for the time amongst the Hellenistic Jews, and had great influence on
Targums
Shlomo Yitzchaki (1040–1105), more commonly known as Rashi (RAbbi SHlomo Itzhaki), was a medieval French rabbi and author of a comprehensive commentary on the Talmud and commentary on the Tanakh.
Mishna and Talmuds
Hillel and Shammai were the last "pair" of several generations of "pairs" (
The discussions of later generations of rabbis all centred round the text of the Mishna. Interpreters or "speakers" laboured upon it both in
Midrashim
Simultaneously with the Mishna and Talmud there grew up a number of
Karaite commentators
Middle Ages
Saadiah of Fayûm (died 942), the most powerful writer against the Karaites, translated the Bible into Arabic and added notes. Besides commentaries on the Bible, Saadiah wrote a systematic treatise bringing revealed religion into harmony with Greek philosophy. He thus became the forerunner of Maimonides and the Catholic Schoolmen.
There were the two Kimchis, especially David (died 1235) of Narbonne, who was a celebrated grammarian, lexicographer, and commentator inclined to the literal sense. He was followed by Nachmanides of Catalonia (died 1270), a doctor of medicine who wrote commentaries of a cabbalistic tendency; Immanuel of Rome (born 1270); and the Karaites Aaron ben Joseph (1294), and Aaron ben Elias (fourteenth century).
Modern
Rabbi Pesach Wolicki (born 1970) is a biblical scholar and commentator. His book, Cup of Salvation, also known as Cup of Salvation: A Powerful Journey Through King David's Psalms of Praise, which was published by the Center for Jewish–Christian Understanding and Cooperation (CJCUC) in 2017, is a devotional biblical commentary on Psalms 113-118 otherwise known as the Hallel.
Patristic commentaries
The history of
Alexandrian School
The chief writers of the
- Pantænus
- Clement of Alexandria
- Origen of Alexandria
- Dionysius of Alexandria
- Didymus the Blind
- Cyril of Alexandria
- St. Pierius.
To these may be added
- St. Ambrose, who, in a moderate degree, adopted their system
Its chief characteristic was the allegorical method. This was, doubtless, founded on passages in the
The great representative of this school was Origen (died 254). Origen was the son of
Antiochene School
The writers of the Antiochene School disliked the allegorical method, and sought almost exclusively the literal, primary, or historical sense of Holy Scripture. The principal writers of this school were
- St. Lucian
- Eusebius of Nicomedia
- Maris of Chalcedon
- Eudoxius
- Theognis of Nicaea
- Asterius
- Arius the heresiarch
- Bishop of Tarsus, and his three great pupils
- Theodore of Mopsuestia
- Theodore's brother Polychronius
- St. John Chrysostom
The great representatives of this school were Diodorus, Theodore of Mopsuestia, and St. John Chrysostom. Diodorus, who died Bishop of Tarsus (394), followed the literal to the exclusion of the mystical or allegorical sense. Theodore was born at Antioch, in 347, became Bishop of Mopsuestia, and died in the communion of the Church, 429. He was a powerful thinker, but an obscure and prolix writer. He felt intense dislike for the mystical sense, and explained the Scriptures in an extremely literal and almost rationalistic manner.
His pupil,
St. John Chrysostom, priest of Antioch, became Patriarch of
Intermediate School
Other writers combined both these systems, some leaning more to the allegorical and some to the literal sense. The principal contributors were
- Isidore of Pelusium
- Theodoret
- St. Basil
- St. Gregory of Nazianzus
- St. Gregory of Nyssa
- St. Hilary of Poitiers
- Ambrosiaster
- St. Jerome
- St. Augustine
- St. Gregory the Great
- Pelagius
Jerome, besides his translations of Scripture and other works, left many commentaries, in some of which he departed from the literal meaning of the text. At times he did not always indicate when he was quoting from different authors, which according to Richard Simon accounts for his apparent discrepancies.
Medieval commentaries
The medieval writers were content to draw from the rich treasures left them by their predecessors. Their commentaries consisted, for the most part, of passages from the Church Fathers, which they connected together as in a chain, a
Greek Catenists
- Procopius of Gaza (sixth century), one of the first to write a catena
- St. Maximus, Martyr (seventh century)
- St. John Damascene(eighth century)
- Olympiodorus (tenth century)
- Ecumenius (tenth century)
- Nicetas of Constantinople(eleventh century)
- Blessed Theophylactus, Archbishop in Bulgaria (eleventh century)
- Euthymius Zigabenus(twelfth century)
- writers of anonymous catenæ edited by Cardinal Mai
Latin Catenists, Scholiasts, etc.
The principal Latin commentators of this period were the Venerable Bede, Walafrid Strabo, Anselm of Laon, Hugh of Saint-Cher, St. Thomas Aquinas, and Nicholas de Lyra.
The
Walafrid Strabo (ninth century), a Benedictine, was credited with the "Glossa Ordinaria" on the entire Bible. It is a brief explanation of the literal and mystical sense, based on Rabanus Maurus and other Latin writers, and was one of the most popular works during the Middle Ages, being as well known as "The Sentences" of Peter Lombard.
Anselm of Laon, professor at Paris (twelfth century), wrote the Glossa Interlinearis, so called because the explanation was inserted between the lines of the Vulgate.
Thomas Aquinas (thirteenth century) left commentaries on Job, Psalms, Isaiah, Epistles of St. Paul, and was the author of the well-known Catena Aurea on the Gospels. This consists of quotations from over eighty Church Fathers. He throws much light on the literal sense and is most happy in illustrating difficult points by parallel passages from other parts of the Bible.
A great impulse was given to exegetical studies by the Council of Vienne which decreed, in 1311, that chairs of Hebrew, Chaldean, and Arabic should be established at Paris, Oxford, Bologna, and Salamanca.
Besides the major writers already mentioned the following are some of the principal exegetes, many of them Benedictines, from patristic times till the Council of Trent:
- Cassiodorus (sixth century)
- Saint Isidore of Seville (seventh century)
- Julian of Toledo (seventh century)
- Alcuin (eighth century)
- Rabanus Maurus (ninth century)
- Druthmar(ninth century)
- Remigius of Auxerre (ninth century)
- Bruno of Würzburg, a distinguished Greek and Hebrew scholar
- St. Bruno, founder of the Carthusians (eleventh)
- Gilbert of Poitiers
- Andrew of Saint Victor (twelfth century)
- Rupert of Deutz (twelfth century)
- Alexander of Hales (thirteenth century)
- Albertus Magnus (thirteenth century)
- Paul of Burgos (fourteenth to fifteenth)
- Alphonsus Tostatusof Avila (fifteenth century)
- Dionysius the Carthusian, who wrote a commentary on the whole of the Bible
- Jacobus Faber Stapulensis(fifteenth to sixteenth centuries)
- Gagnaeus(fifteenth to sixteenth centuries)
- Cardinal Cajetan(sixteenth century)
Syriac commentators
- Ishodad of Merv (fl. 850)
- Jacob Bar-Salibi(12th century)
- Gregory Bar Hebraeus(13th century)
Modern Catholic commentaries
The influx of Greek scholars into Italy after the fall of Constantinople, the Christian and anti-Christian Renaissance, the invention of printing, the controversial excitement caused by the rise of Protestantism, and the publication of polyglot Bibles by Cardinal Ximenes and others, gave renewed interest in the study of the Bible among Catholic scholars. Controversy showed them the necessity of devoting more attention to the literal meaning of the text, according to the wise principle laid down by St. Thomas in the beginning of his "Summa Theologica".
It was then that the Jesuits, founded in 1534, stepped into the front rank to counter the attacks on the Catholic Church. The Ratio Studiorum of the Jesuits made it incumbent on their professors of Scripture to acquire a mastery of Greek, Hebrew, and other Semitic languages.
Great as was the merit of the work of Maldonato, it was equalled by the commentary on the Epistles by
Many other Jesuits were the authors of valuable exegetical works, e.g.:
- Francis Ribera of Castile (born 1514)
- Cardinal Toletusof Cordova (born 1532)
- Manuel de Sá (died 1596)
- Bonfrère of Dinant(born 1573)
- Mariana of Talavera(born 1537)
- Alcazar of Seville (born 1554)
- Barradius"the Apostle of Portugal"
- Sánchez of Alcalá (died 1628)
- Nicholas Serarius of Lorraine (died 1609)
- Lorinus of Avignon (born 1559)
- Tirinus of Antwerp (born 1580)
- Menochius of Pavia
- Pereira of Valencia(died 1610)
- Pineda of Seville
The Jesuits were rivalled by
- Arias Montanus(died 1598), the editor of the Antwerp Polyglot Bible
- Sixtus of Siena, O. P. (died 1569)
- Johann Wild (Ferus), O. S. F.
- Dominic Soto, O. P. (died 1560)
- Andreas Masius (died 1573)
- Jansen of Ghent(died 1576)
- Génébrard of Cluny(died 1597)
- Antonio Agelli(died 1608)
- Luke of Bruges (died 1619)
- Calasius, O. S. F. (died 1620)
- Malvenda, O. P. (died 1628)
- Jansen of Ypres
- Simeon de Muis(died 1644)
- Jean Morin, Oratorian (died 1659)
- Isaac Le Maistre (de Sacy)
- John Sylveira, Carmelite (died 1687)
- Bossuet (died 1704)
- Richard Simon, Oratorian (died 1712)
- Calmet, Benedictine, who wrote a valuable dictionary of the Bible, of which there is an English translation, and a highly esteemed commentary on all the books of Scripture (died 1757)
- Louis de Carrières, Oratorian (died 1717)
- Piconio, Capuchin (died 1709)
- Bernard Lamy, Oratorian (died 1715)
- Pierre Guarin, O. S. B. (died 1729)
- Houbigant, Oratorian (died 1783)
- William Smits, Recollect (1770)
- Jacques Le Long, Oratorian (died 1721)
- Dominikus von Brentano (died 1797)
Nineteenth century
During the nineteenth century the following were a few of the Catholic writers on the Bible:
- John Martin Augustine Scholz
- Johann Leonhard Hug
- Johann Jahn
- Arthur-Marie Le Hir
- Joseph Franz Allioli
- Mayer
- van Essen
- Jean-Baptiste Glaire
- Daniel Bonifacius von Haneberg
- Guillaume-René Meignan
- Franz Xaver Reithmayr
- Francis Xavier Patrizi
- Valentin Loch
- August Bisping (his commentary on the New Testament styled "excellent" by Fulcran Vigouroux)
- Joseph Corluy
- Louis Claude Fillion
- Henri Lesêtre
- Trochon (Introductions and Comm. on Old and New Test., "La Sainte Bible", 27 vols.)
- Peter Schegg
- Louis Bacuez
- Francis Kenrick
- John McEvilly
- Arnauld
- Paul Schanz
- Constant Fouard
- Anthony John Maas
- Fulcran Vigouroux (works of Introduction)
- Ward
- McIntyre
Catholics have also published scientific books. There is the great Latin "Cursus" on the whole of the Bible by the Jesuit Fathers,
For a list of Catholic publications on the Scripture, the reader may be referred to the "Revue biblique", edited by Lagrange (Jerusalem and Paris), and the "Biblische Zeitschrift', published by Herder (Freiburg im Breisgau). For further information concerning the principal Catholic commentators see respective articles.
Twentieth century
- Haydock's Catholic Bible Commentary, 1859 edition. by George Leo Haydock, following the Douay-Rheims Bible.
- A Catholic Commentary on Holy Scripture 1953 edited by Bernard Orchard, Edmund F. Sutcliffe, Reginald C. Fuller, Ralph Russell, foreword by Cardinal Bernard Griffin, Archbishop of Westminster
- A New Catholic Commentary on Holy Scripture (1969) Thomas Nelson Publishers
- Collegeville Bible Commentary (1989) edited by Dianne Bergant, C.S.A., Robert J. Karris, O.F.M. Liturgical Press
- SJ, and Roland E. Murphy(primarily Catholic authors)
- Joseph A. Fitzmyer, SJ, and Roland E. Murphy(primarily Catholic authors)
- The International Bible Commentary (1998) edited by William R. Farmer Liturgical Press
Twenty-first century
- The Navarre Bible (2004), commentary to the Revised Standard Version Catholic Edition text by the faculty of the University of Navarra.
- Sacra Pagina (2008), edited by SJ.
- New Collegeville Bible Commentary (2015), edited by Daniel Durken, OSB.
- Ignatius Catholic Study Bible Series (2017), edited by Scott Hahn and Curtis Mitch.
- The Paulist Biblical Commentary (2018) edited by Joel Enrique Aguilar Chiu, Richard J. Clifford, SJ, Carol J. Dempsey, OP, Eileen M. Schuller, OSU, Thomas D. Stegman, SJ, Ronald D. Witherup, PSS.
- Catholic Commentary on Sacred Scripture (2019), edited by Peter S. Williamson and Mary Healey of the Pontifical Gregorian University.
- The Jerome Biblical Commentary for the Twenty-First Century (2022) edited by John J. Collins, Gina Hens-Piazza, Barbara Reid, OP, and Donald Senior, CP.
Modern Orthodox commentaries
- The Explanatory Bible of Aleksandr Lopukhin and successors (1904-1913) is written by professors of Russian theological seminaries and academies. It's based on Russian Synodal Translation, its authors apply to ancient sources of the text (Masoretic Text, Septuagint, etc.). At the present time, is the only full Russian Orthodox Bible commentary on both canonical and deuterocanonical books of the Scripture. The Lopukhin Bible was republished in 1987 by Biblical Societies of Northern Europe countries.[2]
- The NKJV, which uses the Textus Receptus, representing 94% of Greek manuscripts. It offers commentary and other material to show the Eastern Orthodox Christian understanding of Scripture often in opposite to catholic and Protestant ideas. Additionally the OSB provides basic daily prayers, a lectionary for personal use, and reproductions of icons in its pages.[3]
Protestant commentaries
In general
The commentaries of the first Reformers, Luther, Melanchthon, Calvin, Zwingli and their followers wrote on Holy Scripture during the 16th, 17th, and 18th centuries.
- Anglicans: Lightfoot
- le Clerc
- Schlichting
- English writers: Matthew Poole, Annotations (1700), 2 volumes Folio (Genesis-Isaiah 58 written by Poole; Isaiah 59–Revelations by friends), the basis of subsequent reprints); Matthew Henry, An Exposition of the Old and New Testaments(1708-1710), 5 volumes, Folio (modern editions derive from early 19th century editions); Mayer; Samuel Clark, The Old and New Testaments, with Annotations and Parallel Scriptures (1690) and Survey of the Bible; or, An Analytical Account of the Holy Scriptures... (1693); William Lowth, Commentary on the Prophets (1714-1725); William Dodd, Commentary on the Books of the Old and New Testaments (1770), 3 volumes Folio; John Wesley, Explanatory Notes Upon the New Testament (ca. 1791), 2 volumes; ; [The so-called "Reformers' Bible":] The Holy Bible, containing the Old and New Testaments, according to the Authorized Version, with short Notes by several learned and pious Reformers, as printed by Royal Authority at the time of the Reformation, with additional Notes and Dissertations, London, 1810.
During the nineteenth century:
- Joseph Priestley (1803)
- George Burder (1809)
- George D'Oyly and Richard Mant (1820)
- Adam Clarke, 8 vols., (1810-1826)
- Joseph Benson, 5 vols., (1811-1818)
- Benjamin Boothroyd (1823, Hebrew scholar)
- Thomas Scott (1822, popular)
- Bloomfield (Greek Test., with Eng. notes, 1832)
- Kuinoel (Philological Comm. on New Test., 1828)
- Hermann Olshausen (1839)
- Haevernick (1845)
- Michael Baumgarten (1859)
- Friedrich Tholuck(1843)
- Richard Chenevix Trench (Parables, Sermon on the Mount, Miracles, N. T. Syn.)
- The Speakers Commentary, edited by Frederic Charles Cook
- Henry Alford (Greek Testament, with critical and exegetical commentary, 1856)
- Franz Delitzsch (1870), Ebrard Hengstenberg (1869)
- Christopher Wordsworth (The Greek Testament, with notes, 1877)
- Johann Friedrich Karl Keil
- Charles Ellicott (Epistles of St. Paul,)
- J. S. Howson(St. Paul)
- Johann Peter Lange, together with Schroeder, Fay, Cassel, Bacher, Zoeckler, Moll, etc. (Old and N. Test., 1864–78)
- Thomas Lewin (St. Paul, 1878)
- H. C. G. Moule (Epistles of St. Paul)
- Beet
- Gloag; Perowne
- Joseph Barber Lightfoot(Epistles of St. Paul)
- Brooke Foss Westcott
There were many commentaries published at Cambridge, Oxford, London, etc. (see publishers' catalogues, and notices in "Expositor", "Expository Times", and "Journal of Theological Studies"). Other notable writers include:
- Frederic W. Farrar
- Andrew B. Davidson
- Andrew R. Fausset
- Alfred A. Plummer
- Robert Plumptre
- George Salmon
- Henry Barclay Swete
- F. F. Bruce
- Marcus Dods (theologian born 1834)
- Dean Stanley
- S. R. Driver
- William T. Kirkpatrick
- William Sanday
- A. T. Robinson
- Philip Schaff
- Charles Augustus Briggs
- Ezra Palmer Gould
- Cyrus Scofield
There are also the Bible dictionaries of Kitto, Smith, and Hastings. Many of these works, especially the later ones, are valuable for their scientific method, though not of equal value for their views or conclusions.
Prominent series include:
- Concordia Commentary series
- Expositor's Bible Commentary (EBC)
- Expositor's Bible Commentary (revised) (REBC)
- International Critical Commentary (ICC)
- Interpretation: A Bible Commentary for Teaching and Preaching
- New Century Bible Commentaries, now out of print[4]
- New International Commentary on the Old Testament (NICOT)
- New International Commentary on the New Testament (NICNT)
- New International Greek Testament Commentary (NIGTC)
- Pillar New Testament Commentary (PNTC)
- Popular Commentary of the Bible (Paul E. Kretzmann) (4 Vols. 1921–1924)[5]
- Tyndale Old Testament Commentaries (TOTC)
- Tyndale New Testament Commentaries (TNTC)
One-volume Commentaries:
- Jamieson-Fausset-Brown Bible Commentary (1871)
- A Commentary on the Holy Bible, edited by J. R. Dummelow (1909)
- Arthur Samuel Peake (1919). Revised edition, edited by Matthew Black and H. H. Rowley(1962)
- The Interpreter's One-Volume Commentary on the Bible (1971)
- Harper's Bible Commentary, edited by James L. Mays(1988)
- The Oxford Bible Commentary, edited by John Barton and John Muddiman (2001)
A notable recent specialist commentary is
Rationalistic commentaries
The English deists included:
- Lord Herbert of Cherbury(died 1648)
- Thomas Hobbes
- Charles Blount
- John Toland
- Anthony Ashley-Cooper, 3rd Earl of Shaftesbury
- Bernard Mandeville
- Anthony Collins
- Thomas Woolston
- Matthew Tindal
- Thomas Morgan
- Thomas Chubb
- Lord Bolingbroke(died 1751)
- Peter Annet
- David Hume (died 1776), who, while admitting the existence of God, rejected the supernatural, and made attacks on different parts of the Old and the New Testament
They were opposed by these writers:[author incomplete]
- Isaac Newton
- Cudworth
- Boyle
- Bentley
- Lesley
- John Locke
- Ibbot
- Whiston
- S. Clarke
- Thomas Sherlock
- Chandler
- Gilbert West
- George Lyttelton, 1st Baron Lyttelton
- Waterland
- Foster
- Warburton
- Leland
- Law
- Lardner
- Watt
- Butler
The opinions of the English rationalists were disseminated on the Continent by Voltaire and others. In Germany the ground was prepared by the philosophy of Wolff and the writings of his disciple Semler. The posthumous writings of Reimarus were published by Lessing between 1774 and 1778 (The Fragments of Wolfenbüttel). Lessing pretended that the author was unknown. According to the "Fragments", Moses, Christ, and the Apostles were impostors. Lessing was vigorously attacked, especially by Goeze. Eichhorn, in his "Introduction to the Old Testament" (Leipzig 1780–83, 3 vols.), maintained that the Scriptures were genuine productions, but that, as the Jews saw the intervention of God in the most ordinary natural occurrences, the miracles should be explained naturally.
Heinrich Paulus (1761–1850), following the lead of Eichhorn, applied to the Gospels the naturalistic method of explaining miracles. G. L Bauer, Heyne (died 1812), and Creuzer denied the authenticity of the greater portion of the Pentateuch and compared it to the mythology of the Greeks and Romans. The greatest advocate of such views was de Wette (1780–1849), a pupil of Paulus. In his "Introduction to the Old Testament" (1806) he maintained that the miraculous narratives of the Old Testament were popular legends, which in the course of centuries, became transformed and transfused with the marvellous and the supernatural, and were finally committed to writing in perfectly good faith.
David Strauss (1808–74) applied this mythical explanation to the Gospels.[6] He showed most clearly, that if with Paulus the Gospels are allowed to be authentic, the attempt to explain the miracles naturally breaks down completely. Strauss rejected the authenticity and regarded the miraculous accounts in the Gospels as naive legends, the productions of the pious imaginations of the early generations of Christians.
The views of Strauss were severely criticized by the Catholics, Kuhn, Mack, Hug, and Sepp, and by the Protestants Neander, Tholuck, Ullman, Lange, Ewald, Riggenbach, Weiss, and Keim.
The German Protestant scholar
Besides the writers already mentioned, the following wrote in a rationalistic spirit:
- Ernesti (died 1781)
- Berthold (1822)
- the Rosenmüllers
- Crusius (1843)
- Bertheau
- Hupfeld
- Ewald
- Thenius
- Fritzsche
- Justi
- Gesenius (died 1842)
- Longerke
- Bleek
- Bunsen (1860)
- Umbreit
- Kleinert
- Knobel
- Nicolas
- Hirzel
- Kuenen
- J. C. K. von Hoffmann
- Hitzig (died 1875)
- Schulz (1869)
- B. Weiss
- Ernest Renan
- Tuch
- Heinrich A. W. Meyer (and his continuators Huther, Luneman, Dusterdieck, Brückner, etc.),
- Julius Wellhausen
- Wieseler
- Jülicher
- Beyschlag
- H. Holtzmann, and his collaborators
- Schmiedel, von Soden
Holtzmann, while practically admitting the authenticity of the Gospels, especially of St. Mark, explains away the miracles. He believes that miracles do not happen, and that the scripture are merely echoes of Old Testament miracle stories. Holtzmann was severely taken to task by several writers in the "International Critical Commentary". The activity of so many acute minds has thrown great light on the language and literature of the Bible.
Modern non aligned commentaries
See also
References
- ^ Herbermann, Charles, ed. (1913). "Commentaries on the Bible". Catholic Encyclopedia. New York: Robert Appleton Company.
- ^ "Толковая Библия А.П. Лопухина". Ekzeget.ru - Commentaries on the Holy Scripture.
- ^ The Comprehensive New Testament notes that this is an accurate translation of the Koine (Received or Ecclesiastical) Text, instead of the modern "reasoned eclectic" Alexandrian text base in Nestle-Aland/UBS (based on three ancient manuscripts representative of a small part of Christian tradition, Codices Sinaiticus, Vaticanus, and Alexandrinus. and Archimandrite Ephrem. "Book Review: The Orthodox Study Bible". Orthodox Christian Information Center.
- ^ Best Bible Commentaries, New Century Bible Commentary, accessed 8 February 2021
- ^ Kretzmann's Popular Commentary of the Bible
- ^ David Strauss (1835). The Life of Jesus Critically Examined (translated into English by Marian Evans 1860. Calvin Blanchard.
This article incorporates text from a publication now in the public domain: Herbermann, Charles, ed. (1913). "Commentaries on the Bible". Catholic Encyclopedia. New York: Robert Appleton Company.
External public domain Bible commentaries
With the rise of the
- The Grace Commentary by Dr. Paul Ellis
- Notes on the New Testament by Albert Barnes
- Commentaries by John Calvin
- Commentaries by Adam Clarke
- Exposition of the Bible by John Gill
- Synopsis of the Bible by John Darby
- Complete Commentary by Matthew Henry
- The Popular Commentary of the Bible by Paul E. Kretzmann
- Commentary Critical and Explanatory on the Whole Bible by Robert Jamieson, A.R. Fausset, and David Brown
- Commentary by William Kelly
- Commentary on Galatians, at CCEL, by Luther
- Robertson's Word Pictures of the New Testament
- Explanatory Notes by John Wesley
- Bible Commentary Forever
- EasyEnglish Bible Commentaries by MissionAssist
Many public domain commentaries are now available to view or download through the Google Books Project and the Internet Archive. FreeCommentaries.com is curating a list of free commentaries from these and other sources. The Christian Classics Ethereal Library has presented a unified reference tool to access many commentaries from different traditions in their World Wide Study Bible.
With all the commentaries now available, several resources review and recommend commentaries, including Tyndale Seminary's Old Testament Reading Room and New Testament Reading Room, Challies, Best Commentaries, and Lingonier Ministries.
Further reading
- Evans, John (2010). A Guide to Biblical Commentaries & Reference Works: for students and pastors. Oakland, TN: ISBN 978-0-9828715-6-0.
- Glynn, John (2003). Commentary & Reference Survey: A Comprehensive Guide to Biblical and Theological Resources. Grand Rapids, Mich.: Kregel Academic & Professional. ISBN 0-8254-2736-3.