Bible Commentaries

John 20:16 — Mary recognized Jesus when He called her by name (cf. John 10:3-4). "The Shepherd had called his sheep by name, and the sheep heard and joyfully responded (John 10:3)." [Note: Beasley-Murray, p. 375.] She responded by calling Him by the name she had undoubtedly used to address Him numerous times before.

John 4:28 — left her mind. The Apostle John may have included this detail because her act had symbolic significance. Some commentators suggested that in her excitement she abandoned the old water pot (ceremonial structure) that was no longer necessary (cf. John 4:23). I doubt this interpretation and tend to view this detail as simply evidence of her excitement. There is plenty of symbolism in this story already that Jesus explained. It would have been natural for the woman to report her discovery to the men

Acts 12:18-19 — Understandably there was "no small disturbance" (a litotes, cf. Acts 14:28; Acts 15:2; Acts 17:4; Acts 17:12; Acts 19:23-24) when the authorities found Peter’s cell empty. Herod evidently concluded that the guards had cooperated with Peter’s escape or at least had been negligent. Roman guards who allowed their

Acts 12:3 — when Herod made his grandstand political move of arresting Peter. These Jews knew Peter as the leading apostle among the Christians and as a Jew who fraternized with Gentiles (ch. 10). This was the third arrest of Peter that Luke recorded (cf. Acts 4:3; Acts 5:18). Note that this persecution of the Christians did not arise from anything they had done but simply because Herod wanted to gain popularity with the Jews.

Acts 7:7 — that they would worship Him at Mt. Sinai (Exodus 3:12). Stephen’s point was that God had promised to punish those who oppressed His people. The Jews had been oppressing the Christians by prohibiting their preaching and even flogging them (Acts 4:18; Acts 5:40). Gamaliel had warned that if the Christians were correct the Jewish leaders would be fighting against God by opposing them (Acts 5:39). God’s promise to judge His people’s oppressors went back into the Abrahamic Covenant,

Romans 7:5 — indicate whether the people in view are saved or unsaved since both have the flesh and operate by employing it. Here the context suggests that Paul had pre-conversion days in mind in this verse. Just as union with Christ can result in fruit (Romans 7:4), so did life in the flesh. The works of the sinful nature eventually produce death. The Law aroused sinful passions by prohibiting them. Forbidden fruit is the sweetest kind in the mouth, but it often produces a stomachache (cf. Genesis 3).

1 Corinthians 1:14 — to the church after the Christians could no longer meet in the synagogue (Acts 18:7; Romans 16:23). "Gaius Titius Justus would be a complete Roman name (praenomen, nomen gentile, cognomen)." [Note: F. F. Bruce, ed., 1 and 2 Corinthians, p. 34.] Some Christians contend that water baptism is essential for salvation. If it is, it would seem natural that Paul would have emphasized its importance by personally baptizing more than just two new believers in Corinth (cf. John 4:2).

1 Corinthians 15:32 — . . . human reasons," lit. according to man) identifies Paul’s words as figurative language. Furthermore Roman citizens did not participate in hand to hand combat with animals in the arenas. [Note: Bruce, 1 and 2 Corinthians, p. 149; Robertson and Plummer, p. 362.] Perhaps Demetrius and or Alexander were Paul’s antagonists (Acts 19:24-41; 2 Timothy 4:14). Paul quoted Isaiah 22:13 to prove his point (cf. Ecclesiastes 2:24; Ecclesiastes 9:7-10). If there is no resurrection

2 Corinthians 8:23 — Greco-Roman literature.] This is one place where the Greek word apostolos, usually translated "apostle," but here rendered "messenger," occurs in the non-technical sense of someone sent on a mission (cf. Philippians 2:25; Acts 14:4; Acts 14:14; et al.). Usually it refers to one of the 13 apostles whom Jesus Christ personally commissioned (e.g., 2 Corinthians 1:1, et al.).

Galatians 2:21 — For another exposition of 2:15-21, see J. Dwight Pentecost, Pattern for Maturity, pp. 105-15.] The final verses of this section (Galatians 2:18-21) form a bridge from Paul’s personal experience to his doctrinal explanation. In chapters 3 and 4 he continued his defense of faith alone as the only method of salvation.

Ephesians 2:20 — Paul, third, compared the church to a temple. It rests on the foundation of the apostles and prophets. Evidently New Testament prophets are in view since the word "prophets" follows "apostles" (cf. Ephesians 3:5; Ephesians 4:11). These men constituted the foundation of the church since it was through them that God revealed and established the church. "In practical terms this means that the church is built on the New Testament Scriptures." [Note: Stott, p. 107.]

Ephesians 5:4 — Paul proceeded from immorality to vulgarity. The Christian’s speech should also demonstrate love (cf. Ephesians 4:29). Filthiness or obscenity refers to dirty speech. Silly or foolish talk (lit. stupid words) probably describes talk that just wastes time, not necessarily "small talk." Coarse jesting does not mean joking necessarily but vulgar joking that

Ephesians 6:2 — Even though as Christians we are no longer under the Mosaic Law (Romans 7:6; Romans 10:4; et. al.), Paul quoted the fifth commandment (Exodus 20:12; Deuteronomy 5:16) to stress the importance of children obeying their parents. He restated this command as part of the Law of Christ. Honoring (Ephesians 6:2) is a larger concept than obeying

Titus 3:13 — Zenas and Apollos (cf. Acts 18:24 to Acts 19:1) were apparently in Crete with Titus and planned to leave Crete for other places of ministry. They may have previously carried this letter from Paul to Titus. Zenas ("gift of Zeus") was evidently a converted Jewish lawyer who

Hebrews 13:5-6 — to cultivate a spirit of contentment so we do not apostatize. Contentment really has nothing to do with how much money we have, though the world generally thinks it does. We have the Lord, and with Him we have all we need (cf. Luke 12:15; Philippians 4:11; 1 Timothy 6:6-10). Furthermore, He has promised never to abandon us (Matthew 28:20). "One of the results of persecution has been the loss of property (Hebrews 10:34). In these circumstances, the Christian response is not to grasp all the more

1 Peter 2:13-12 — clarifies what it means to function obediently as God’s people in a hostile world. It contains one of the tables of household duties in the New Testament (1 Peter 2:13 to 1 Peter 3:7; cf. Ephesians 5:21 to Ephesians 6:9; Colossians 3:18 to Colossians 4:1). Luther referred to these sections as Haustafeln, and some scholars still use this technical term when referring to these lists. However, this one begins with instructions regarding the Christian’s relationship to the state, which is similar

2 Peter 3:3 — days" Peter referred to here are the days before Jesus Christ’s return. This is the same way other writers of Scripture used the phrase "last days" (cf. 2 Timothy 3:1-5; 1 John 2:18-19). What the mockers said follows in 2 Peter 3:4. Here the emphasis is on their attitude of intellectual superiority and disdain of scriptural revelation. This attitude led them to immoral conduct. "The adversaries who denied the Parousia were themselves a proof of its imminence." [Note:

Revelation 2:24-25 — 4. Exhortation 2:24-25 Apparently this woman claimed that her teaching (that Christians can indulge the flesh with impunity) was deeper than the apostles’ teaching, but it was, of course, the depths of Satanic doctrine. Gnosticism, which taught

Revelation 6:12-17 — anticipations of the day of the Lord, and by his use of these images John identifies the day for his readers. One may check this by consulting the chief scriptures John employs, notably Joel 2:10; Joel 2:30 f., Isaiah 13:9 ff; Isaiah 2:10 ff; Isaiah 34:4, Ezekiel 32:7 f., Hosea 10:8. These passages depict the concomitants of the day of the Lord and supply John with all his pictures." [Note: Beasley-Murray, p. 138.] The eschatological day of the Lord in prophecy includes a time of judgment (the

Revelation 9:18 — Fire, smoke, and brimstone are natural elements that God used to bring judgment in the past during similar conditions (cf. Genesis 19:24; Genesis 19:28). He may use them again, or they may represent other agents of destruction. "Plagues" recalls the plagues in Egypt (cf. Exodus 11:1 LXX; Revelation 9:20; Revelation 11:6; Revelation 13:3; Revelation 13:12; Revelation 13:14;