Bible Commentaries

Luke 1:1-4 — I. INTRODUCTION 1:1-4 Luke introduced his Gospel in a classical literary fashion. "It was customary among the great Greek and Hellenistic historians, including the first-century Jewish writer Josephus, to explain and justify their work in a preface. Their object was

Luke 1:59-61 — As godly Israelites, Zechariah and Elizabeth were careful to circumcise John eight days after his birth (Genesis 17:9-14; cf. Luke 2:21). Normally the head of the household performed this operation. [Note: Marshall, The Gospel . . ., p. 88.] Both parents also faithfully followed Gabriel’s instructions and named their son as God had directed despite opposition from

Luke 1:68 — Earlier Mary rejoiced that she was blessed (Luke 1:48). Now Zechariah blessed Yahweh, the God of Israel. When God is the person blessed (Gr. eulogetos), this word has the virtual meaning of "praise." Zechariah first praised God for visiting His people Israel (Genesis 21:1; Exodus 4:31; Zechariah

Luke 10:9 — The Seventy were to continue the ministry of Jesus (Luke 7:21-22; Luke 9:11; Matthew 4:17; Mark 1:14-15; Mark 6:12) and the Twelve (Luke 9:1-2). This verse gives the positive content of these messengers’ ministry. The mention of healing before preaching suggests that the miracles provided an opportunity for the preaching as well

Luke 21:25-28 — 4. The second coming of the Son of Man 21:25-28 (cf. Matthew 24:29-31; Mark 13:24-27) Luke omitted Jesus’ warnings about false prophets that Matthew and Mark recorded (Matthew 24:23-28; Mark 13:21-23). Perhaps he did this because he had included

Luke 24:2-3 — contrasted what the women found, the stone rolled away, with what they did not find, the body. The title "Lord Jesus" is new in Luke. It indicates the new status of the risen Christ. The early Christians used this title often (Acts 1:21; Acts 4:33; Acts 8:16).

Luke 4:41 — Only Luke recorded that the demons called Jesus "the Son of God." This was another testimony to His true identity. Again Jesus told them to keep quiet (cf. Luke 4:35). He wanted people, not just demons, to believe that He was the Son of God. Moreover the testimony of demons might appear suspect to the people present since they serve the father of lies. Note that Luke equated "Son of God" and "Christ

John 1:48 — commentators have interpreted Jesus’ reference to this fig tree figuratively as an allusion to Nathanael’s house. Ancient Near Easterners sometimes referred to peaceful habitation figuratively as resting under one’s vine and fig tree (1 Kings 4:25; Isaiah 36:16; Zechariah 3:10). However there seems to be no good reason to prefer a figurative rather than a literal meaning here.

John 11:4 — immediate death would result in resurrection and the revelation of Jesus as God’s Son (cf. John 9:3). In this Gospel, God’s "glory" is usually a reference to His self-revelation rather than the praise that comes to Him (cf. John 1:14-18; John 5:23; John 12:28; John 17:4). [Note: Carson, The Gospel . . ., p. 406.] Ironically this miracle displayed Jesus’ identity as God’s Son, but it also led to His death that was the ultimate manifestation of His identity and glory.

John 6:28 — talking about some physical work that would yield eternal life. Moreover they assumed that they could do it and that by doing it they could earn eternal life. They ignored Jesus’ statement that He would give them eternal life (cf. Romans 10:2-4). There is something within the fallen nature of human beings that makes working for eternal life more attractive than receiving it as a gift.

Acts 1:12-26 — 4. Jesus’ appointment of a twelfth apostle 1:12-26 Peter perceived the importance of asking God to identify Judas’ successor in view of the ministry that Jesus had said the Twelve would have in the future. He led the disciples in obtaining

Acts 12:20 — Because these towns depended on Galilee, part of King Herod’s country, for their food supply, they were eager to get on his good side again. One writer pointed out parallels between King Herod and the King of Tyre in Ezekiel 27:17; Ezekiel 28:4. [Note: Mark R. Strom, "An Old Testament Background to Acts 12:20-23," New Testament Studies 32:2 (April 1986):289-92.] Blastus, Herod’s chamberlain (Gr. koitonos), was one of the king’s trusted servants.

Acts 27:2 — coastal vessel that docked at most ports along the northeastern Mediterranean shoreline. Aristarchus, like Luke, seems to have stayed with Paul during his Caesarean imprisonment (cf. Acts 19:29) and travelled with him all the way to Rome (Colossians 4:10; Philemon 1:24). The presence of these companions with the apostle probably contributed to the respect that Paul received as he travelled. [Note: See Ramsay, St. Paul . . ., p. 316.]

Acts 28:7-8 — God not only healed Paul miraculously, He also enabled him to heal the father of the island’s leading citizen (cf. Acts 3:1-10; Luke 4:38-44). "The leading man of the island" was a title indicating that Publius was the Roman governor of Malta. [Note: Longenecker, "The Acts . . .," pp. 563, 564.] During World War II British General Darby was the governor of Malta.

Acts 9:1-9 — Saul’s ’conversion’ is one of the most important events, if not the most important event, that Luke records in Acts." [Note: Timothy J. Ralston, "The Theological Significance of Paul’s Conversion," Bibliotheca Sacra 147:586 (April-June 1990):303.] "In this passage we have the most famous conversion story in all history." [Note: Barclay, p. 71. Cf. Neil, p. 125.] "The conversion of the Ethiopian eunuch was in a chariot; the conversion of Saul of Tarsus

Romans 16:3-5 — Prisca-Priscilla is the diminuitive form-and her husband Aquila in Corinth (Acts 18:2). When he left for Ephesus, he took them with him (Acts 18:18). He left them in Ephesus when he moved on to Jerusalem (Acts 18:19). In Ephesus they helped Apollos (Acts 18:24-28). Later they returned to Rome where they had lived previously (Acts 18:2). Later still they returned to Ephesus (2 Timothy 4:19). Churches normally met in houses at this time, and one met in theirs (cf. Romans 16:23; 1 Corinthians 16:19).

1 Corinthians 1:18-25 — The folly of a crucified Messiah 1:18-25 "This paragraph is crucial not only to the present argument (1 Corinthians 1:10 to 1 Corinthians 4:21) but to the entire letter as well. Indeed, it is one of the truly great moments in the apostle Paul. Here he argues, with OT support, that what God had always intended and had foretold in the prophets, he has now accomplished through the crucifixion:

1 Corinthians 11:13-16 — 3. The argument from propriety 11:13-16 Paul returned to the main argument (1 Corinthians 11:4-6), but now he appealed to the Corinthians’ own judgment and sense of propriety. He raised two more rhetorical questions. The first (1 Corinthians 11:13 b) expects a negative answer and the second (1 Corinthians 11:14-15) a positive one. The apostle

1 Corinthians 12:6 — there are different effects or workings (Gr. energemata; manifestations of the Spirit’s power at work) that the one God who is responsible for all of them bestows. Just as Spirit, Lord, and God are distinct yet closely related in 1 Corinthians 12:4-6, so are gifts, ministries, and effects. We should probably not view these words as representing entirely separate ideas but as facets of God’s work in and through the believer. It is God who is responsible for our abilities, our opportunities

2 Corinthians 3:16 — revelation. Before God removes that veil that person cannot perceive it clearly. This applies to all people, but in the context Paul was speaking of Jews particularly. Whenever a person comprehends that Jesus Christ fulfilled the Mosaic Law (Romans 10:4), that one then understands that the dispensation of grace has superseded the dispensation of the law (John 1:17). [Note: Harris, p. 338.] "Turns to the Lord," means conversion to Jesus Christ.