Bible Commentaries

Jeremiah 46:11 — The prophet counseled the wounded Egyptians to go to Gilead to obtain healing balm (cf. Jeremiah 8:22; Jeremiah 46:11; Jeremiah 51:8; Genesis 37:25), but she would not recover from the wounds Yahweh had allowed her to sustain. It was ironic that Egypt could not heal herself, since she boasted the most advanced medical arts in antiquity. Comparing Egypt to a virgin stressed her vulnerable and pitiable condition (cf. Jeremiah 14:17; Jeremiah 18:13; Jeremiah 31:4; Jeremiah 31:21).

Jeremiah 48:37-38 — When the nation fell, there would be people expressing their grief in traditional ways everywhere. They would shave their heads, cut their beards short, cut their hands, and wear sackcloth around their hips (cf. Jeremiah 4:8; Jeremiah 16:6; Jeremiah 41:5; 1 Kings 18:28; Amos 8:10; Micah 1:16). People would be lamenting on their housetops and in the streets, namely, everywhere. Yahweh would destroy Moab like a person smashed an earthenware vessel that he or she no longer desired.

Ezekiel 34:11-12 — The Lord further promised to search for His wandering sheep Himself, to care for them, and to deliver them from the places where they had scattered in the gloomy days of their national distress (cf. Jeremiah 30:17-22; Luke 15:4-7). There are several references to God as Israel’s Shepherd in the Old Testament (e.g. Ezekiel 34:6; Genesis 49:24; Psalms 23:1; Psalms 80:1; Isaiah 40:11; Jeremiah 31:10; cf. John 10:2-3; John 10:14-16).

Ezekiel 41:13-14 — Ezekiel’s guide next measured the outside walls of the main temple structure. Each was 100 cubits (166 feet 8 inches) from front to back. The distance from the back of the main temple structure to the back of the building behind the temple, including an open space of 20 cubits (33 feet 4 inches) that separated the two structures, was also 100 cubits (166 feet 8 inches). The inner court in front of the temple proper was also 100 cubits (166 feet 8 inches) square.

Ezekiel 43:3 — This vision reminded Ezekiel of the vision of God that he had seen by the river Chebar (Ezekiel 1:3), when he saw God coming to judge Jerusalem (cf. Ezekiel 1:4-28; Ezekiel 9:1; Ezekiel 9:5; Ezekiel 32:18). He responded by prostrating himself before the Lord again (cf. Ezekiel 1:28; Ezekiel 3:23). [Note: See Michael Fishbane, "Through the Looking Glass: Reflections on Ezekiel 43:3, Numbers 12:8 and 1 Corinthians 13:8," Hebrew Annual Review 10 (1986):63-75.]

Zephaniah 1:9 — describes a superstition that anyone who walked on a building’s threshold would have bad luck (cf. 1 Samuel 5:5). In this case the temple in view might be the temple of Baal. "Their lord" is literally "Their Baal" (cf. Zephaniah 1:4).

Haggai 2:17 — The Lord had used hot winds, mildew, and hail to smite the people and what they had planted, but they still did not repent (cf. Amos 4:9). Hot winds posed problems for crops because of the dry heat, and mildew created other problems because of excessive moisture. Perhaps these conditions are a merism describing polar opposites that together mean all types of weather-related problems.

Luke 10:8 — Taken broadly the food set before the disciples in whatever town they might visit could possibly include ceremonially unclean food. Jesus was already dispensing with the clean unclean distinction in foods (cf. Luke 11:41; Mark 7:19; Romans 10:4). Peter’s scrupulous observance of the Jewish dietary laws may not have characterized all the disciples (cf. Acts 10:14). The practice of eating "unclean" food continued to disturb the early church (cf. 1 Corinthians

Luke 13:22 — Luke employed similar geographical summary statements in Acts too to indicate divisions in his narrative (e.g., Luke 12:25; Luke 14:27-28; Luke 16:4; et al). They give a sense of movement and progress in material that is essentially didactic. Jesus’ general movement was toward Jerusalem and the Cross, though He seems to have proceeded without haste and with many pauses for teaching. The goal is the important feature, not how Jesus reached it. He gave the following teaching on the way.

Luke 19:42 — Jesus meant that if the people of Jerusalem had only known then, that day (cf. Luke 4:21; Luke 19:5; Luke 19:9), what would result in peace for them, they could experience peace. Acceptance of Him and the inauguration of the kingdom would bring peace (i.e., salvation) to the city of peace, Jerusalem. However they did not realize the consequences of their decision. God had withheld that insight from them because they were bent on rejecting Jesus (Luke 11:49-51; Luke 13:34).

Luke 4:5-8 — The devil also took Jesus up on a mountain (Matthew 4:8; cf. Deuteronomy 32:49; Deuteronomy 34:1-3). Evidently he showed Jesus the kingdoms in a vision since He saw them all "in a moment of time (instant)." This was a temptation to exalt self. Jesus could not enter into His glory without suffering first, according to God’s will (Luke 24:26). Jesus’ response was that of the perfect man, the last Adam (Romans 5:19). He worshipped and served God alone (Deuteronomy 6:13).

Acts 2:32 — Peter equated Jesus with the Christ (Messiah, Acts 2:31). He also attributed Jesus’ resurrection to God again (cf. Acts 2:24). The resurrection of Jesus Christ was one of the apostles’ strongest emphases (cf. Acts 3:15; Acts 3:26; Acts 4:10; Acts 5:30; Acts 10:40; Acts 13:30; Acts 13:33-34; Acts 13:37; Acts 17:31; Acts 26:23). They proceeded to bear witness to what they had seen and heard as Christ had commanded and foretold (Acts 1:8).

Acts 20:29-30 — Paul may have been certain where future trouble would come from because of his contacts with that church, by special revelation, or because of his general experience in ministry (cf. Matthew 7:15; John 10:12). What he anticipated materialized (1 Timothy 1:6-7; 1 Timothy 1:19-20; 1 Timothy 4:1-7; 2 Timothy 1:15; 2 Timothy 2:17-18; 2 Timothy 3:1-9; Revelation 2:1-7). Most churches face opposition from people outside and inside their fellowship.

1 Corinthians 5:3 — Paul had spoken earlier about not judging others (1 Corinthians 4:5). That kind of judging had to do with one’s degree of faithfulness to the Lord. Here the issue was blatant immorality. This needed dealing with, and Paul had already determined what the Corinthian Christians should do in this case even though he was not present. The case was so clear that he did not need to be present to know the man was guilty of a serious offense that required strong treatment.

Galatians 4:26 — Hagar also represents old Jerusalem, enslaved under Rome and the Mosaic Law, which Paul did not mention in Galatians 4:26. Sarah represents the heavenly city of Jerusalem, the final destiny of departed believers, which is free. She is also the mother of all true believers. The main features in this analogy are as follows.Hagar is the bond womenSarah is the free womanIshmael

Ephesians 4:1-16 — 1. Walking in unity 4:1-16 The apostle began by stressing the importance of walking (or living) in unity. This is one of two classic New Testament passages on unity, the other being John 17. God will not enforce unity in answer to prayer. Believers have a responsibility

Philippians 1:29 — All believers have received a gracious gift from God. It is the privilege of suffering for Jesus Christ. The Greek word echaristhe, translated "granted," comes from charis, meaning "grace." Few Christians view suffering for their testimony as a blessing, but that is really what it is. Suffering is one of the tools God uses to mold his children into vessels that bring glory to His Son (cf. James 1:3-4; 1 Peter 1:6-7). Suffering even perfected the Lord Jesus (Hebrews 2:10).

Philippians 1:3-8 — A. Thanksgiving 1:3-8 The apostle proceeded to express his sincere gratitude to God for his friends in Philippi. He did this to assure them of God’s continuing working for them and his satisfaction with their partnership in the work of the gospel. In this section Paul introduced and summarized the main theme of Philippians, namely, partnership in the gospel. He stated it explicitly in Philippians 1:5 and developed it later in the body of the epistle (Philippians 1:27 to Philippians 4:9).

Colossians 4:3-4 — his companions opportunities for evangelism and edification. He also asked that when these came he would be able to present the gospel clearly. [Note: C. F. D. Moule, The Epistles . . ., p. 132.] "The mystery of Christ" (Colossians 4:3; Colossians 1:26-27) is the gospel. Paul had greater concern about getting the gospel out than he had with getting himself out of prison.

Hebrews 12:1-13 — faithfully so they would not lose any of their reward. This section is chiastic. A    A call to run with endurance (Hebrews 12:1-3)     B    Explanation of the role of suffering (Hebrews 12:4-11) A’    A call to renew commitment to endure (Hebrews 12:12-13)