Bible Commentaries

Zechariah 8:14-15 — Yahweh of armies also promised that just as He had purposed to bring His people into difficult times because of their forefathers’ sins (cf. Jeremiah 4:28; Jeremiah 51:12; Lamentations 2:17), so He would bless Jerusalem in the near future. Covenant disobedience had brought divine discipline, but covenant obedience would bring divine blessing. As He had not relented from bringing the first promise to

Malachi 1:1 — INTRODUCTION 1:1 This title verse explains what follows as the oracle of Yahweh’s word that He sent to Israel through Malachi. The Hebrew word massa’, translated "oracle," occurs 27 times in the Prophets (e.g., Isaiah 13:1; Isaiah 14:28; Nahum 1:1; Habakkuk 1:1; Zechariah 9:1; Zechariah 12:1; et al.). It refers to a threatening message, a burden that lay heavy on the heart of God and His prophet. "Pronouncement" and "utterance" are good synonyms. "The word

Malachi 1:2-9 — is governed by the ironic exhortation in Malachi 1:10, ’Oh, that one of you would shut the temple doors.’ It is directed against the priests of the postexilic temple. Despite their responsibility under the covenant of Levi (cf. Malachi 2:4; Malachi 2:8) to be the Lord’s messengers of Torah (Malachi 2:7), they were dishonoring the Lord (Malachi 1:6), particularly in their careless attitude toward the offerings (Malachi 1:8). Failing to take their responsibilities to the Lord seriously,

Matthew 12:23-24 — David. The Pharisees again attributed Jesus’ power to Satan (cf. Matthew 10:25). This time their accusation created an open breach between themselves and Jesus. "Three times before Matthew 12 the kingdom was said to be near (Matthew 3:2; Matthew 4:17; Matthew 10:7). Then after Jesus’ opponents accused Him of casting out demons by the power of Satan (Matthew 12:24-32; Mark 3:22-30; Luke 11:14-26), the nearness of the kingdom is never mentioned again in the Gospels." [Note: Idem, and

Matthew 14:1-2 — all the events described in this story happened on one day, as seems likely, they must have taken place at Herod’s residence at the Machaerus fortress, in southern Perea east of the Jordan River. [Note: See Harold W. Hoehner, Herod Antipas, pp. 146-48.] Antipas ruled over Galilee and Perea from 4 B.C. to A.D. 39, namely, during Jesus’ entire earthly life. Word about Jesus’ ministry reached him easily there (cf. Luke 8:3). Herod had previously beheaded John for criticizing his morality

Matthew 17:14-16 — The Greek word gonypeteo, translated "falling on his knees" or "knelt," suggests humility and entreaty, not necessarily worship (cf. Matthew 27:29; Mark 1:40; Mark 10:17). Likewise "Lord" was perhaps only a respectful address (cf. Matthew 8:2). The young man’s epilepsy was evidently a result of demon possession (Matthew 17:18). The impotent disciples were some or all of the nine who did

Mark 1:21 — Capernaum became Jesus’ base of ministry in Galilee (cf. Luke 4:16-31). It stood on the Sea of Galilee’s northwest shore and was the hub of the most populous district in Galilee. Archaeologists have done extensive restoration work there. They have reconstructed a synagogue that stood here in the third and

Mark 14:53 — did not pass sentence on an accused capital offender until the day following his trial. They made an exception in Jesus’ case. Usually the Sanhedrin met in a hall on the west side of the temple enclosure. [Note: Josephus, Antiquities of . . ., 5:4:2.] However now they met in Caiaphas’ house or palace (Luke 22:54). "All" the Sanhedrin may mean every one of its 71 members or, probably, all that were necessary for a quorum, at least 23. [Note: Mishnah Sanhedrin 1:1.]

Luke 21:5-36 — emphasis in Luke’s version of this important discourse concerning the future, the Olivet Discourse, is a warning and an encouragement to persevere. Jesus gave this teaching so His disciples would be ready for the coming of the kingdom (cf. Luke 21:34-36). Luke had already reported much teaching about the future (Luke 12:35-48; Luke 17:20-37). However some lessons bore repetition, such as the place of signs in signaling the end and the importance of faithful perseverance. There is also new revelation.

Luke 3:4-6 — All three synoptic writers quoted Isaiah 40:3 as the prophecy that John fulfilled, and John the evangelist recorded John the Baptist quoting it of himself (cf. John 1:23). However, Luke alone also quoted Isaiah 40:4-5. These verses contained the preparations made for a royal visitor that were

John 18:32 — for Jesus to be crucified by the Romans at the instigation of the Jews: (a) to fulfill prophecies (e.g., that none of His bones be broken; cf. 19:36-37); (b) to include both Jews and Gentiles in the collective guilt for the deed (cf. Acts 2:23; Acts 4:27); (c) by crucifixion, Jesus was ’lifted up’ like ’the snake in the desert’ [3:14] . . ." [Note: Blum, p. 337.]

John 19:26-27 — Jesus addressed his mother by saying, "Dear woman" (Gr. gynai, cf. 2:4). This was an affectionate and respectful way of speaking to her. Mary’s grief must have been very great (cf. 2:38). Even as He hung dying an excruciatingly painful death, Jesus compassionately made provision for his mother. The language Jesus

John 21:2 — anonymously. Simon Peter was the disciples’ leader even after his denial of Jesus. Thomas was obviously a believer (John 20:28) perhaps suggesting that what follows has special importance for believing disciples. John mentioned Nathanael earlier (John 1:45-51), but here alone he identified this disciple as from Cana in Galilee. Perhaps he did so to remind the reader of Jesus’ early signs that happened in Cana (John 2:1-11; John 4:46-54) since Jesus was about to perform another miracle. Zebedee’s

John 3:29 — bridegroom and John is the bridegroom’s friend. "The assistant acted on behalf of the bridegroom and made the preliminary arrangements for the ceremony." [Note: Blum, p. 283.] The bride is probably a reference to Israel (cf. Isaiah 54:5; Isaiah 62:4-5; Jeremiah 2:2; Jeremiah 3:20; Ezekiel 16:8; Hosea 2:16-20). John was therefore implying that he played a supporting role in Messiah’s union with Israel. This was a testimony to Jesus’ identity as Messiah whom John said he

John 4:24 — article ("a"), but it is legitimate to supply one, as is often true in similar anarthrous (without the article) constructions. However the absence of the article often deliberately stresses the character to the noun (cf. 1 John 1:5; 1 John 4:8). That seems to have been Jesus’ intention here. The sense of the passage is that God is spirit as opposed to flesh. He is invisible, divine, and essentially unknowable. Nevertheless He has chosen to reveal Himself (John 1:1-18). Since He is

John 4:9 — The Jews typically regarded the Samaritans as unclean apostates. [Note: See Edersheim, 1:401.] Shortly after this incident the Jews made a law stating that "the daughters of the Samaritans are menstruants from their cradle" and therefore perpetually unclean. [Note: Mishnah Niddah 4:1.] The Pharisees prayed that no Samaritan would

John 6:21 — Jesus as the provider of people’s needs. His walking on the water pictures Him as the protector of those who trust and obey Him. The second of these two signs taught the disciples that Jesus had authority over nature (cf. Job 38:8-11; Psalms 29:3-4; Psalms 29:10-11; Psalms 65:5-7; Psalms 89:9; Psalms 107:29). [Note: Tenney, John: The Gospel . . ., p. 132.] John undoubtedly recorded the incident to teach his readers the same lesson. Both miracles demonstrated Jesus’ equality with the Father,

John 6:30-31 — unbelievers always demanded more. Probably Jesus’ provision of bread for thousands of people the previous day led them to ask for this greater miracle. Some of them had concluded that Jesus might be the Prophet that Moses had predicted (John 6:14). If He was, He ought to be able to do greater miracles than Moses did. The manna that Moses produced spoiled if left uneaten overnight, but Jesus seemed to be promising bread that would not spoil. The source of the people’s loose quotation is

John 6:4 — John 2:23; John 11:55; John 13:1). Evidently this event happened two years after Jesus’ first cleansing of the temple and one year before He died on the cross. It would have taken place in April of A.D. 32. [Note: See Hoehner, pp. 55-59, 61, 143.] "The movement from the miracle to the discourse, from Moses to Jesus (John 6:32-35, cf. John 1:17), and, above all, from bread to flesh, is almost unintelligible unless the reference in John 6:4 to the Passover picks up i. 29, 36, anticipates

Acts 9:10-12 — Evidently Ananias was not a refugee from Jerusalem (Acts 22:12) but a resident of Damascus. He, too, received a vision of the Lord Jesus (Acts 9:17) to whom he submitted willingly (cf. 1 Samuel 3:4; 1 Samuel 3:10). Jesus gave Ananias specific directions to another man’s house in Damascus where he would find Saul. Straight Street is still one of the main thoroughfares running through Damascus east and west. Saul had been preying on Christians,