Bible Commentaries

Nahum 3:2-3 — Again the prophet described the sounds and sights that would accompany the battle in which Nineveh would fall (cf. Nahum 2:3-4). Whips could be heard as soldiers urged their horses forward. Nahum heard the sound of chariot wheels and the hoofs of horses bearing cavalry soldiers clattering on the pavement. Horsemen were charging, swords were flashing, and spears were gleaming

Habakkuk 3:13 — He had gone forth as a warrior to save His people and to deliver His anointed one. This may refer to Moses in his battles with Israel’s enemies, or it may refer to a coming anointed one: Cyrus (cf. Isaiah 45:1) or Messiah (cf. Psalms 2:2; Daniel 9:26), or more than one of these. "The first half of the verse provides the key to understanding the relationship of this chapter to the rest of the book. Rather than ignoring wrongdoing (Habakkuk 1:2-4),

Zechariah 1:2-4 — Therefore, the prophet was to preach repentance to his contemporaries as Yahweh’s authoritative and faithful mouthpiece. If they turned back to the Lord, He would return to bless them (cf. Isaiah 55:6-7; Jeremiah 3:12; Hosea 7:10; Joel 2:12-13; Amos 5:4; Amos 5:6; Malachi 3:7). This is the clarion call that furnishes the background for this book’s message of hope. [Note: Unger, p. 20.] And this was the reassurance that the restoration community needed after the discipline of the Exile. They were

Zechariah 4:8-9 — Zerubbabel. This appears to be another oracle that the writer inserted here because it is appropriate at this point. He promised that as Zerubbabel had laid the foundation of the temple (Ezra 3:8-11; Ezra 5:16), so he would also complete it (cf. Ezra 6:14-18). Construction began on the foundation of the temple in 536 B.C. and the last stone went in place in 515 B.C. The date of this oracle is unclear, but it probably came in 519 B.C. or perhaps shortly before that (cf. Zechariah 1:7). Ezra 5:16 credits

Malachi 1:6-9 — greatness. The second one opens with a question about why Israel’s priests did not honor Him. The theme of honoring or fearing the Lord appears several times in Malachi making it one of the major themes in this book (cf. Malachi 1:11; Malachi 1:14; Malachi 2:2; Malachi 2:5; Malachi 3:5; Malachi 3:16; Malachi 4:2). The first disputation (Malachi 1:2-5) is the simplest, and this one (Malachi 1:6 to Malachi 2:9) is the most complex. ". . . God inspired Malachi to produce an excoriation of the

Malachi 4:2 — In contrast, the Israelites who feared Yahweh (Malachi 1:14; Malachi 3:5; Malachi 3:16-17) would experience a reign of righteousness compared here to sunshine (cf. Isaiah 60:1-3). The sun can blister, but it can also bless, and its blessing effect is in view here. The prophet evidently visualized the sunrays

Matthew 1:12-16 — about Jesus’ messiahship. It just identifies the Jesus whose genealogy preceded. This is one of Matthew’s favorite expressions in this Gospel. It announces the names of persons or places 12 times (cf. Matthew 1:16; Matthew 2:23; Matthew 4:18; Matthew 10:2; Matthew 13:55; Matthew 26:3; Matthew 26:14; Matthew 26:36; Matthew 27:16-17; Matthew 27:22; Matthew 27:33). As this verse shows, Jesus was legally Joseph’s son even though He was virgin born by Mary.

Matthew 16:14 — There were many different opinions about who Jesus was. Some, including Herod Antipas, believed He was the resurrected John the Baptist (Matthew 14:2). Others believed He was the fulfillment of the Elijah prophecy, namely, the forerunner of the Messiah (Malachi 4:5-6; cf. Matthew 3:1-3; Matthew 11:9-10; Matthew 17:10-13). Some concluded that Jesus was the resurrected Jeremiah probably because of

Matthew 25:2-5 — The five prudent (Gr. phronimoi, cf. Matthew 7:24; Matthew 10:16; Matthew 24:45) virgins represent Jewish disciples who not only anticipated Jesus’ arrival but also prepared for it (cf. Matthew 3:2: Matthew 4:17). The five foolish virgins anticipated it but did not prepare for it. Preparedness

Matthew 28:10 — Jesus calmed the women’s fears as the angel had done, and He repeated the instructions that the angel had given them. Jesus’ brethren were His disciples (Matthew 12:48-50; Matthew 18:15; Matthew 23:8; Matthew 25:40; cf. Matthew 5:22-24; Matthew 7:3-5; Matthew 18:21; Matthew 18:35). "Why, then, Matthew’s record of a resurrection appearance in Galilee? The answer surely lies in the combination of two themes

Mark 2:6-7 — forgive sins, though Nathan had announced God’s forgiveness to David (2 Samuel 12:13). The Jews believed even the Messiah could not forgive sins because the Old Testament never attributed that power to Him. Only God could do that (cf. Exodus 34:6-9; Psalms 103:3; Psalms 130:4; Isaiah 43:25; Isaiah 44:22; Isaiah 48:11; Daniel 9:9; Micah 7:18). [Note: Cf. Edwards, p. 222.] Consequently they regarded Jesus’ claim as blasphemous. Later they condemned Jesus to death for what they considered

Mark 4:1-34 — 2. Jesus’ teaching in parables 4:1-34 This is the first of three extended teaching sessions that Mark recorded (cf. Mark 7:1-23; Mark 13:3-37). Jesus’ three parables in this section describe the character of the messianic kingdom. Parables are illustrations that teach truth by

Mark 6:7 — Jesus called the Twelve to Himself and then sent them out as His official representatives (cf. Mark 3:14). In Jesus’ culture, one sent was regarded exactly as the one who sent him. [Note: Lane, pp. 206-7.] Jesus was following Jewish custom and wisdom in sending the disciples out in pairs, which Mark alone mentioned (cf. Deuteronomy 17:6; Deuteronomy

Mark 7:24-30 — 4. Jesus’ teaching about bread and the exorcism of a Phoenician girl 7:24-30 (cf. Matthew 15:21-28) Jesus increased His ministry to Gentiles as He experienced increasing rejection from the Jews. This third withdrawal from Galilee took Jesus outside

Luke 2:46-47 — stature’ (Luke 2:52). His approach to knowing God and seeking understanding pictures how we should pursue the same, even at a young age." [Note: Bock, Luke, p. 100.] Jesus’ understanding and His answers amazed (Gr. existanto) them all (cf. Luke 4:32; Luke 9:43). One suspects that some of these rabbis remembered this incident when Jesus later became a popular teacher Himself. Obviously Jesus already had unusual wisdom and insight into the Scriptures, which were the center of these discussions.

Luke 8:19-21 — 4. The true family of Jesus 8:19-21 (cf. Matthew 12:46-50; Mark 3:31-35) Apparently Luke moved this teaching from Jesus’ earlier controversy with the Pharisees over His authority to provide a conclusion for this section of teaching (cf. Matthew

Luke 8:5-8 — under foot (Luke 8:5) perhaps to indicate people’s contempt for God’s Word (cf. Hebrews 10:29). His unique reference to lack of moisture (Luke 8:6, cf. Jeremiah 17:8) explains why those plants had "no root" (Matthew 13:6; Mark 4:6). Jesus’ final appeal urged careful listening.

Luke 8:9-10 — The reason for using parables 8:9-10 (cf. Matthew 13:10-17; Mark 4:10-12) Luke focused the disciples’ question on the one parable he recorded so far. Matthew and Mark had them asking Jesus why He was speaking to the people in parables (plural). "Mysteries" were secrets previously unknown about the kingdom

Luke 9:49-50 — The exclusion of others 9:49-50 (cf. Mark 9:38-40) Disciples need to be aware of their attitude toward believers who are outside their circle of fellowship as well as their attitude toward those within that circle. Again Luke’s account of this incident omits details to cut

Luke 9:52 — ahead were apparently to arrange overnight accommodations for Jesus and His disciples. They were not on a preaching mission. Normally Jewish pilgrims on their way from Galilee to Jerusalem passed through Samaria. [Note: Marshall, The Gospel . . ., p. 406.] They were unwelcome visitors. A trip directly from Galilee to Jerusalem would have taken about three days. The Jews had regarded the Samaritans as apostates and half-pagans since the Exile. The Samaritans descended from the poor Israelites who remained