Galatians 01

Northern Galatians were Gauls from France, but the southerners were natives of the area which was once Greater Phrygia, and many Jews also had come there.
The writer is Paul, 1:1 and 5:2, perhaps 2-3 years after his first missionary journey
1. Written to all the churches in province of Galatia, not just one.
2. Galatians is the Magna Carta (Declaration of Liberty) to all Christians.
3. Galatians were an emotional people, ready to worship Paul one day and stone him the next, Acts 14:13-19.
4. One day as under Grace, the next under Law.
5. The key verse is Gal. 5:1 and the key word, Liberty.
6. The book, chapter 1, deals with defection - turncoats
7. Their problem was doctrinal, not moral.
8. Galatians is the epistle of grace.
9. Faith supersedes everything.
10. Galatians is the only epistle Paul does not begin, or later, give thanks for them, because to mix law and grace, works and grace, is a dreadful sin.
11. Purpose: To vindicate the Gospel of Grace from any mixture of Law.

v 1. Paul is also quick to refute Judaizers and vindicate his authority as an apostle by Jesus Christ and God the Father.
v 2. As stated, this was to all the churches of Galatia. Though not stated that Paul founded these churches, It is implied by v 8, Acts 14:23; 16:6; 18:23; and 1 Cor. 16:1. These were probably those from the first missionary journey in southern Galatia, because they would have recognized the name of Barnabas, and the Judaizers would have ready access there. Other brethren with Paul were supportive of this letter.
v 3-5. He salutes the brethren with a second major issue, the doctrine of the death of Christ for our sins, the Grace of God, more important even than the moral issue at Corinth.
v 6,7. It is amazing how quickly immature believers can fall for a false doctrine. Any teaching which excludes grace; mingles law with grace for justification or sanctification; or denies the fact or guilt of sin, which is the cause for grace, is another gospel.
v 8,9. In 2 Thess. 2:2 Paul tells about or refutes those who had forged a letter in his name saying the resurrection was past and they had been left. That was about 53 A.D. Now, four years later he gives this warning. The man of God of 1 Kings 13:18 listened to some one who gave him different instruction than that from God. Remember also Balaam in Num. 22. Beware of false cults who claim credibility by “using the same Bible you do.” Paul sentences them, “Let him be accursed”
v 10. Our goal in serving Christ must not be to please men.
v 11. Though Paul had heard Stephen, his revelation came directly from Christ.
v 12-14. He was better trained in Judaism than his opponents, and his former zeal for Judaism and against the Church was well known.
v 15. He was ordained from the foundation of the world, set apart at birth, and called by God’s grace at salvation. His specific revelation prepared him to preach to the Gentiles.
v 16. This reinforces v 11. Without delay he got his revelation from Christ. This was such a change in his thinking that he needed that time away from others in order to sort things out, no doubt studying Scripture along with the revelation.
v 17-19. He accounts for his time, proving his revelation was not from man.
v 20-22. Affirming under oath his truthfulness, he continues to disclaim instruction from man.
v 23,24. Believers in Judea were not well acquainted with Paul, but recognized the change in him as coming from God.

1:3 and 6:18 Gospel of Grace
1:8 Special concern for his converts
2:5 Unyielding to legalists
2:13-14 Leaders were influenced
3:11 Justified by faith alone
4:31,5:1 Believers freed from law
5:13 Don’t misuse liberty
6:14 Glory only in cross of Christ a

Galatians 02

v 1. Gal 1:18 compares to Acts 9:26, Paul’s first visit to Jerusalem after he was saved. The second visit was when he and Barnabas brought the offering for the famine in Jerusalem, Acts 11:27-30. This visit, 14 years after his first, is the one in Acts 15:2.
v 2. Paul went up because God directed him to, possibly as in Acts 15:9, not because he was summoned. He met privately first, because before the whole church, Judaizers would try to discredit him. In this meeting he was not defending his ministry, but made it clear that if they insisted on circumcision and keeping the law, it would render his ministry ineffective. Their status would not change Paul’s position.
v 3-5. Titus was a test case, whether or not he was brought along for that purpose. The Judaizers, professors who still believed that salvation was through keeping the law, spied on Titus to see if he was circumcised, or spied in the meeting to see what would be done concerning him. Paul was not being stubborn, but was insisting on the basic issue of the gospel, salvation was by faith alone. The other leaders agreed. Paul did have Timothy circumcised, but he was a proselyte who had a Jewish mother.
v 6. In verse 2 Paul spoke of those who were of reputation; in v 6, those who seemed to be somewhat, and in v 9, he named three who seemed to be pillars. He was not being derogatory, but was emphasizing for the benefit of Judaizers that he was accepted as an equal and they did not change his message.
v 7-9. The same gospel was used to two different groups of people. Peter had been successful with the Jews and Paul to the Gentiles, so they gave him the right hand of fellowship in endorsement of his work with the Gentiles.
v 10. Paul was happy to have the Gentiles remember the poor, not just to supply a need, but to promote unity between the groups.
v 11,12. Peter had not changed his theology, but succumbed to religious social pressure. Paul rightly rebuked him, because this raised a standard that there were two kinds of believers, when actually they were all one in Christ.
v 13. One by one other Jewish believers defected by Peter’s example till finally even Barnabas became one of the hypocrites.
v 14. After the Lord’s lesson to Peter regarding Cornelius, Peter had lived in the freedom of the Gentiles, but here he violated his own standard. 
v 15,16. The rebuke may have ended with v 14, but more likely Paul is recording the exhortation that continued to the end of the chapter. The Jews had advantages over the Gentiles, but all were saved by faith. Not only are we justified by faith in Christ, but no one is justified by the works of the law.
v 17,18. Perhaps this is hypothetical that if we don’t have to keep the law it promotes sinful living. (The same argument is made by those who do not believe in eternal security.) Paul denies this as that would make Christ a promoter of sin. If Peter, Paul or any other returns to the law, the law only shows they are sinners.
v 19,20. Paul now contrasts his actions with Peter’s. The law demanded death, and since Christ died for us, through Christ death he also died to the law. Now Christ lived in him, and he could now live the new life through faith in Christ. Christ by His Spirit is in me and makes me a new creature, Rom. 6:4.
v 21. Paul was not setting aside the grace of God as Peter and others had done. To insist upon sanctification by keeping the law would mean that Christ had died for nothing, and the cross was a useless gesture. 

Galatians 03

v 1. How foolish, like being hexed, it was to try to mix law and grace. Christ had been declared as openly as a public announcement.
v 2. “Hearing”, Rom. 10:9,10.
There were seven things the law could not do:
2:21 Could not bring righteousness
3:2 ‘’ ‘’ give the Spirit
3:5 “ “ minister the Spirit and work miracles
3:11 “ “ justify man
3:17 “ “ disannul the Abrahamic Covenant 
3:18 “ “ make the promise of inheritance ineffective or bring inheritance
3:21 “ “ could not give life
There were seven things which the law could do:
3:19 Every mouth stopped and all the whole world become guilty before God.
4:15 Worketh wrath.
5:20 Caused the offense (sin) to abound (become very apparent).
7:7 It showed sin and covetousness.
Gal. 2:19 Cause us to become dead to the law so we can live unto Christ.
Gal. 3::10 Places all under the curse that are of the works of the law.
Gal. 3:24 Be schoolmaster to bring us to Christ, so we can be justified by faith.
v 3-5. Foolish to think that having received the Spirit at salvation, we would be kept saved by keeping the law. Paul’s preaching and miracle ministry had definitely been by faith, not by works of the law.
v 6. Abraham is given as an example of faith, even before law was given. Righteousness was put to his account as surely as money can be placed in account. 
v 7-9. As Abraham had faith, so Gentiles that have faith are his true sons.
v 10. This curse is from Deut. 27:26, and the people under Moses failed miserably to keep the law. It demands perfection, James 2:10.
v 11,12. This statement from Hab. 2:4 is the central theme of the Bible. He quotes Lev. 18:5 to show that since the law condemns, we can only call upon God in faith.
v 13. Christ has redeemed us, permanently bought us from the slave market of sin. Now quoting from Deut. 21:23, Christ took our curse by hanging on the cross.
v 14. Through Him we receive the blessing of Abraham, redemption, spiritual life, and the Spirit who had been promised, compare v 2.
v 15,16. The promises to Abraham fulfilled in Christ are in effect forever, unchangeable, like a will after death. In stressing seed, the Jews are reminded they have looked for one man, the Messiah. Notice the unconditional character of God’s promise as the Shekinah Glory went between the pieces, but Abraham did not need to, as in normal agreements, Gen, 15:9-17.
v 17,18. The law was given 430 years after the promise to Israel in Gen. 46:1-4. The sojourn was 430 years, Ex. 12:40. Gen. 15:13 and Acts 7:6 are rounded to 400. The inheritance, justification by faith, was an unconditional gift to those who believe.
v 19. Question: What is the purpose of the law?
(1) It was for us to recognize sins and gave to sin the character of personal guilt.
(2) It was for temporary service, just till the seed, Messiah came.
(3) It came by a mediator, Moses, while better promises came direct from God.
v 20. A mediator is between two parties, but we deal directly with God.
v 21,22. Question: Is there a conflict between the law and the promises of God?
(1) God forbid!. It couldn’t justify or give life, but it prepared the way for the Gospel.
(2) When people realize the hopelessness of their sin, they can put faith in Christ.
v 23,24. Justification has always been by faith, but faith in the person and work of Christ did not come until He was revealed. Before that, Israel was under the protective custody of the law. This is shown by the comparison to a schoolmaster. The schoolmaster of that day was not an instructor but a trusted slave who cared for the master’s sons from six to puberty. He was a strict disciplinarian, and accompanied them out of doors and guarded them from physical or moral evil and bad company. This was the function of the law until Christ came, and people could be justified by faith in Him.
v 25. The authority of the child discipliner, or pedagogue, totally ceased when the child became an adult son. He does voluntarily what he formerly did for fear of the pedagogue, that is, the law. If he does not, it is no longer a matter between the son and the pedagogue, but between the son and the father, God.
v 26,27. All who believe in Christ have become sons of God. This is not water baptism, but the baptism by the Holy Spirit into the body of Christ, or they have put on Christ. The Roman youth was given a special toga, cloak, which admitted him to the full rights of the family and state. Paul is suggesting to the Galatians that having laid aside the old garment of law and put on Christ’s robe of righteousness His virtues and characteristics) with complete acceptance before God, it would be ridiculous to put on again the old clothes of law.
v 28,29. A Jewish prayer for men was, I thank God that I am not a Gentile, a slave or a woman. We are all one in Christ and status of nationality and gender have been removed. But the scriptures give a matter of order in 1 Cor. 11:3 where man is the head of the woman, and 1 Timothy 2:12 concerning areas of Christian service. Christ is the seed of Abraham, so all who believe in Christ are in Christ and are a part of that seed. No way do Gentiles inherit the national promises given to Israel, but we inherit the promise of justification by faith.

Galatians 04

v 1-3. This has some similarity to Gal. 3:24-29 except these over the child were guardians and trustees rather than the pedagogue. Even though the child as heir owned the whole estate, until maturity he had no more privilege than a slave. Jews under the law or Gentiles bound by sin, we were all slaves until freed by Christ. 
v 4. God chose a time when the Greek language was predominate throughout the area, the Roman road system facilitated travel and the Jews had told the area of one God and a coming Messiah. He was born of a woman, so both God and man, born a Jew and not only kept, fulfilled the law, but paid it’s curse.
v 5. Christ not only redeemed men from the curse of the law, but redeemed them from slavery to the Mosaic system. Like the matured boy of that culture had a ceremonial adoption as son, believers receive the adoption as sons. Adoption is a word of position rather than relationship. The believers relation to God as a child results from the new birth (John 1:12,13), whereas adoption is the divine act whereby one already a child is, through redemption from the law, “placed” in the position of an adult son.
v 6,7. God sent both the Son and the Spirit. The Spirit prompts believers to pray with intimacy and trust by the term Abba, which would compare to “Daddy”. Paul reemphasized to Galatians that as believers, they were sons and heirs, not slaves.
v 8,9. They were formerly enslaved by false gods. Now, from their perspective they know God, but from God’s perspective, He knows them. It was amazing that they were turning back to The principles which were weak and not satisfying.
v 10. They were observing Jewish ceremonial days in attempt to add to their faith.
v 11. Paul was afraid his extreme efforts toward them had been in vain.
v 12-14. Paul was living like the Gentiles, free from the law, but after conversion, they were putting themselves under demands of the law. They had not caused him grief by despising or rejecting him for his physical disability. Instead of showing scorn, they received him as readily as if he were a personage sent directly from heaven.
v 15,16. Originally they had so much joy in Paul that they would have given him their own eyes [which may allude to Paul having eye problems], but now they acted like he was their enemy for proclaiming justification by faith alone.
v 17,18. It is good to have concern for someone, but in the case of the Judaizers, they were earnestly seeking to win the Galatians over to a wrong zeal of service.
v 19,20. Little children - immature believers. As Paul had gone through much pains to see them saved, he would go through the same pains to see them reject the Judaizers and become established in Christ. He was concerned about their spiritual development being hindered.
v 21. The Judaizers had given them the desire to be under the law.
v 22,23. So they could better understand the law, he presents two contrasts. (1) Abraham had a son by a free woman and a son by a bond woman, which reduced the status of the child. (2) Ishmael was born the ordinary way, but Isaac was born by promise to a couple beyond child bearing age.
v 24-27. The events were true, but Paul uses them as an allegory of two covenants to show the difference between Judaism and Christianity. The covenant from Mount Sinai is Hagar, the earthly Jerusalem and the bondage to both Rome and the law. The Abrahamic covenant (implied through Sarah) is the heavenly Jerusalem where all believers are free. In the quote from Isa. 54:1, the woman with a husband is Israel before the Captivity. The barren woman is Israel in Captivity, and the woman with more children is perhaps the millennial Israel and all believers.
Sinai is said to be in Arabia, v 25. Recent pictures and videos actually show Mt Sinai in Arabia, not the traditional Sinai Peninsula. Solomon set up pillars on each side of the Gulf of Aqaba where Israel crossed on an underwater land bridge, where it drops off to 5000 feet on both sides. Egyptian chariot parts are scattered for one and a half miles, and even the gold chariot wheels of Pharaoh’s chariot.
v 28. Believers have a supernatural rebirth and are children of promise.
v 29. Judaizers, like Ishmael, are born of legalistic self effort and persecute those who are born of promise, Gen. 21:8,9.
v30. As Sarah and Abraham expelled the bond woman and her son so he could not be an heir, Gen. 21:10-12, the Galatians should expel the Judaizers whose religion was based on works, because they would have no eternal inheritance. 
v 31. Believers are children of the free woman, heirs of God and joint heirs with Christ. 

Galatians 05

v 1. This verse summarizes chapter 4 and introduces chapter 5. Christ has freed them from the slavery to heathenism, and they needed to stand firm so they would not come under bondage to the Mosaic Law. 
v 2. Paul was not opposed to circumcision, a major component of the law, but if it were done to gain salvation, there was no value in their claiming Christ.
v 3. Compare Deut. 27:25 and Ja. 2:10 For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all.
v 4. For those who say this verse teaches you can lose your salvation, it should be pointed out that grace is not salvation, but is the means to salvation. If they believed circumcision was a means of salvation, they would be leaving the salvation by grace system for the Mosaic Law system. The two cannot coexist. “Created unto...” Eph. 2:10.
v 5. A legalist never has the assurance he has fulfilled enough of the law, but those who believe by faith have a sure hope as they await the coming of Christ.
v 6. Circumcision or uncircumcision mean nothing for salvation. It must be a faith apart from works and it will work itself out through love.
v 7. For that culture Paul frequently referred to athletics. They had started the race well in faith, but perhaps the leader of the Judaizers had caused them to break stride and they were trying to finish the race with legalistic self effort.
v 8-10. This false gospel had not come from God. Possibly only a few were affected, but the error could spread through the entire church. Paul was confident the church would accept his teaching and the Judaizers eventually face judgment for causing them to stumble.
v 11,12. Apparently Paul had been accused of still preaching circumcision, which was ridiculous if he was being persecuted for preaching the cross of Christ. He wished they would mutilate themselves so they would be impotent to spread false teachings. Also the thought of excommunication.
v 13,14. A warning much needed yet, we have freedom apart from the law, but are not to use that liberty to fulfill the lusts of the flesh. Instead, serve and love one another.
v 15. Apparently the issue had caused great friction threatening the church and their individual testimonies with destruction. 
v 16. We will have temptations, but when we are yielded to the Spirit’s control, we need not capitulate to the desires of the flesh.
v 17,18. When we are saved we receive a new nature, the capacity to serve God, but still have the old nature, the capacity to serve self and sin. They are in conflict with one another, the Holy Spirit being able to block evil desires when we allow Him to do so. Or we may ignore Him and contribute to following evil desires. [Example of Indian with two dogs fighting in him, and the one winning was the one he fed.]
v 19-21. Paul lists sins that originate with the old sinful nature.
Sexually related sins:
a. Fornication - includes adultery and all kinds of immorality
b. Uncleanness - impurity in thought, word or deed
c. lasciviousness - indecency, debauchery, shameless display of these evils
Religious sins:
a. Idolatry - pagan worship of false gods (also frequently involves immorality)
b. Witchcraft - black magic, sorcery (use of supernatural powers and drugs)
Social sins:
a. Hatred - enmity between individuals or groups
b. Variance - strife, discord, frequently a result of hatred
c. Emulations - jealousy of a sinful, self centered type
d. Wrath - anger, fits of rage or outbursts of temper
e. Strife - factions, bitter dissension or conflicts
f. Seditions - inciting others, to rebel against the state, here possibly divisions
g. Heresies - sects with divergent opinions
h. Envyings - wrongful desire for the possessions of others
i. Murders - illegally taking the life of another person (not war or state executions)
Alcohol related:
a. Drunkenness - intoxication, excessive use of strong drink
b. Revelings - drunken carousing, unrestrained partying, orgies 
“The like”. Other sins not specifically mentioned. “Not inherit” does not suggest that a Christian can lose his salvation, as anyone may have lapses of the sinful flesh. To continually and habitually indulge on this level of moral corruption would give evidence that the person has never been truly born again.
v 22-24. These nine things are in sharp contrast to the evils. These are not fruits of believers, but fruit, singular, of the Holy Spirit shown in believers.
Habits of the mind:
a. Love - self sacrificing love such as seen in Christ 
b. Joy - inner rejoicing that does not depend on circumstances
c Peace - inner quietness even in adverse circumstances
Relating to others:
a. Long suffering - patience, forbearance under provocation without retaliation 
b. Gentleness - kindness, benevolence in action 
c. Goodness - uprightness, reaching out to do good to others
General conduct of a believer
a. Faith - faithfulness, trustworthy or reliable
b. Meekness - humility, submission to God’s Word, considerate of others 
c. Temperance - self control, curbing of fleshly impulses
Obviously there is no law against such virtues.
v 24. Victory over evil desires was provided by Christ on the cross, but believers must continually take advantage of this truth or they will attempt victory by self effort.
v 25,26. In contrast to Divine judgment over the sinful nature, the Holy Spirit gives Divine enablement. We need to follow and conform to the Spirit’s enablement or we will become conceited and become provocative or envious. This may have been a part of the problem of the churches in Galatia.
Living in the Spirit is being born again and having the Spirit living in us. Walking in the Spirit is conducting our lives controlled, led by, and pleasing to the Spirit, showing the fruit of the Spirit in out lives.

Galatians 06

6:1-5 Exhortation to patience and brotherly love.
6:6-10 Exhortation to liberality.
6:11-16 Warning against Judaizers.
6:17,18 Conclusion
v 1. After the sins mentioned in the last chapter, Paul tells how the Spirit filled believer should react to a hypothetical case. Instead of condemning the sinning one, he should be restored gently and without a sense of superiority, realizing that we might be likewise tempted some day.
v 2. This is a heavy crushing load, perhaps temptation, v 1, or spiritual problems. The spiritual Christian can help a burdened brother through encouragement and prayer. The law of Christ is the principle of love.
v 3,4. Don’t be conceited, comparing yourself with others, 2 Cor. 10:12, but step back and analyze yourself. Then you can rejoice at what God has done through you. This would be triumphal rejoicing, not sinful pride.
v 5. Unlike v 2, these are like a soldier’s individual pack, responsibilities or burdens the Lord has given to us and cannot be shared with others. Cp. Mt. 11:30.
v 6. Gentiles and Jews supported their religions by taxes, vows and fees. This was a new concept of Christians to voluntarily provide for the Lord’s pastor teachers.
v 7,8. This is a long standing principle with God, that the sower has a definite part in what he shall reap, both in the field and in life, 1 Cor. 6:9,10. Sowing to please the sinful nature has very temporary results. Sowing to please the Spirit yields a harvest of eternal reward. However, here Paul seems to be limiting the application to the question of financial support of the Christian workers. 
v 9. Don’t be discouraged if you don’t see immediate results for your efforts. The harvest is sure and God will reward in the proper time.
v 10. This is not a call for the church to do social work, but for individual believers. Our responsibility is first to other believers, then to others in need.
v 11. Some think Paul wrote the conclusion himself in large capital letters to emphasize his point. More likely it was because of his poor eye sight.
v 12,13. The Judaizers insisted on circumcision for these reasons:
a. They wanted to make a good impression outwardly.
b. They were afraid of persecution,12b.
c. They wanted to boast of the number of Galatians they could convince of merit through keeping the law, even though they failed the law in many ways themselves.
v 14,15. In contrast Paul’s exultation was only in the Savior and the new creation as a result of the new birth. For that, circumcision was meaningless, repeat Gal. 5:6.
v 16. Peace to two groups. a. To all Gentiles and Jews who trust in Christ alone b. To only believing Jews, who are called the Israel of God (They are not the Church.). Cp. Rom. 9:6-8.
v 17. This is notice to Judaizers to quit troubling Paul, forcing him to vindicate his apostleship. Slaves were branded with a peculiar mark to designate their masters. So Paul’s scars and marks of persecution showed he was a slave of Christ and not just pleasing people.
v 18. He repeats “grace” as in 1:3, and while he had not thanked God for them, he expresses his love by uniquely ending in calling them brethren.

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In the early 90's I started studing the bible by taking college courses, because I believe the Lord wanted me to become a pastor in a Nazarne Church. My goal has changed with all my studies. My wife and I have both joined the Catholic Church. I have read and compared numerous translations and commentaries in my many years of studying the bible. Some of these authorities disagree with each other. I come across information on studies and classes that I have taken 15 to 20 years before and I have no documentation of where it came from. Plus I have given away or returned many books for college classes that I have taken. So if I have failed to give someone the credit that is due them I ask for their forgiveness. The following is a list of translations and commentaries that I still have and use.

1. Apocrypha
2. Confessions of St Augustine
3. Divine Comedy of Dante (Henery Carytr)
4. King James Bible
5. LDS (Mormons)
6. Martin Luther
7. St John of the Cross
8. Budhist
9. Christian-King James
10. Hindu
11. Islam
12. Judaism
13. Sikh
14. Tao
15. Zoroastrian

OUR ETERNAL HOME by Richard W. Dehaan,
PROPHECY STUDY BIBLE by Tim Lahaye
READER'S DIGEST JESUS AND HIS TIMES by the Readers Digest Association Inc,
REFLECTING GOD STUDY BIBLE By Zondervan Corporation;
SAINT JOSEPH EDITION OF THE NEW AMERICAN BIBLE by Catholic Book Publishing Co.
SEVEN KEYS TO FAMILY POWER by Billy Joe Daugherty,
SIX HOURS ONE FRIDAY by Max Lacado,
THE AMPLIFIED BIBLE by the Zondervan Corporation;
THE BATTLE BELONGS TO THE LORD by Jocyce Meyer,
THE BIBLE PROMISE BOOK by Babbour Publishing Inc,
THE BOOK OF COMMON PRAYER by Charles Mortimer Guilbert
THE BOOK OF HOPE by Tyndale House Publishiers, Inc,
THE BORN AGAIN CATHOLIC by Albert H. Boudreau,
THE CASE FOR CHRIST by Lee Strobel,
THE CATHOLIC ANSWER BOOK by Peter MJ Stravinsiasi
THE COMPLETE BOOK OF BIBLE KNOWLEDGE by Mark D. Taylor;
THE DAY CHRIST DIED by Jim Bishop,
THE GREAT BIBLE QUESTION AND ANWERS BOOK by Playmore Inc
THE HOME BIBLE STUDY COURSE by Dr. Harold L. Wilmington;
THE KING JAMES BIBLE ARCHAIE WORDS DEFIND by David W. Daniel
THE KING JAMES BIBLE COMPANION by David W. Daniels;
THE KING JAMES STUDY BIBLE by Thomas Nelson Publishers,
THE LAYMAN’S BIBLE  DICTIONARY by George W. Knight and Rayburn W. Ray;
THE LAYMAN’S PARALLEL NEW TESTAMENT by Zondervan Bible Publisher
THE LAYMAN'S LIST by Calance Stucup
THE MESSAGE BIBLE by Eugone H. Peterson,
THE NEW AMERICAN BIBLE by World Catholic Press;
THE NEW AMERICAN BIBLE Saint Joseph Edition;
THE NEW STRONG’S EXHAUSTIVE CONCORDANCE OF THE BIBLE by James Strong LL. D S.T.D.;
THE RISKS AND REWARDS OF INTERRELIGIOUS DIALOGUE by Cardinal Francis Arinze
THE TRINITY by Rose Publish
THE VERY FIRST ESTER by Paul L. Maier,
THE WAY CATHOLIC LIVING BIBLE by Tyndale House Publishers;
UNCHRISTIAN by David Kennan and Gabe Lyon
UNDERSTANDING GOD’S LOVE by Ronald Greib
VINE’S EXPOSITORY DICTIONARY OF OLD AND NEW TESTAMENT WORDS By W. E. Vine;
WHAT’S SO SECRET ABOUT THE RAPTURRE? By Christian Record Services, INC
WHEN GOD WINKS AT YOU by Tomas Nelson
WILLMINGTON’S GUIDE TO THE BIBLE by Dr. H.L. Willmington,
WOMAN OF FAITH STUDY BIBLE by Zschech/Heillsong
YESTERDAY TODAY AND FOREVER by New Leaf Press
YOU WERE BORN FOR THIS by Anthony Wilhen