Bible Commentaries

Daniel 2:17-18 — Daniel informed his three friends of the situation so they could pray together about it (cf. Philippians 4:6-7). "It is the first instance of united prayer recorded in Scripture; and the fact that these children of the captivity resorted to it, discovers to us the secret of their holy and separate walk." [Note: Edward Dennett, Daniel the Prophet:

Joel 2:28-29 — means all believers, namely, believing Jews and Gentiles in the church. [Note: E.g., Dillard, p. 295. Cf. Hubbard, p. 73.] They change the meaning of what Joel said. In Old Testament times God gave His Spirit only to select individuals (cf. Numbers 11:24-29; 1 Samuel 10:10-11; 1 Samuel 19:20-24), but in the future everyone (i.e., all believers) would prophesy and receive revelations from the Lord. Prophesying often describes praising God in the Bible (cf. 1 Chronicles 25:1-3), so that may be in view

Micah 2:12 — prophets said about that future regathering. The remnant refers to the part of the people that would remain following the dispersion of the majority. Yahweh would assemble them as a shepherd gathers sheep in a fold in the midst of a pasture (cf. Micah 5:4; Micah 7:14). This pictures the regathering of the Israelites in the Promised Land, which is similar to an island in the world. This pen would be full of noise and people because it would be a time and place of great rejoicing, like the city of Jerusalem

Haggai 1:3-4 — ("paneled") can mean simply houses with roofs. Wooden paneling or plaster that covered the walls and possibly the ceilings seems to be in view. King Cyrus had provided the Jews with money to buy hardwood timber to rebuild the temple (Ezra 3:7; 1 Esdras 4:48; 1 Esdras 5:54). It appears that the restoration Jews had used this superior wood to build their own homes rather than to rebuild the temple. "Many Christians are like those ancient Hebrews, somehow convincing themselves that economy in constructing

Malachi 1:6 — Israelites the Law, to mediate between Yahweh and His people, and to judge the people. Almighty Yahweh asked the priests of Israel why they did not honor Him since sons honor their fathers (Exodus 20:12; Deuteronomy 5:16), and He was their Father (Exodus 4:22; Isaiah 1:2; Isaiah 63:16; Isaiah 64:8; Hosea 11:1). Since servants respect their masters, why did they not fear Him since He was their Master (Isaiah 44:1-2)? Even though they were blind to His love they should at least have given Him honor. Speaking

Malachi 2:10-6 — major section was theological (love for and relationship with God). First positive and, later, negative motivations act as bookends surrounding the Lord’s command (cf. Malachi 1:2-5; Malachi 2:1-9; and Malachi 3:10-12; Malachi 3:16 to Malachi 4:3). "The style of the third oracle [according to the "disputation speeches" division of Malachi] differs from the others. Instead of an initial statement or charge followed by a question of feigned innocence, this oracle begins with three

Matthew 16:24 — Discipleship would require self-denial in the most fundamental areas of individuality. What Jesus said applies to anyone who really wants to follow Him. The Jews had renounced Jesus, but His disciples must renounce themselves (cf. Matthew 10:33; Romans 14:7-9; Romans 15:2-3). The Romans customarily compelled someone condemned to crucifixion to carry at least part of his own cross. This act gave public testimony to his being under and submissive to the rule he had opposed. This was both a punishment and

Matthew 17:3 — mentioned Moses first because to the Jews he was the more important figure. Moses was the model for the eschatological Prophet whom God would raise up, specifically, Messiah (Deuteronomy 18:18). Elijah was the prophesied forerunner of Messiah (Malachi 4:5-6; cf. Matthew 3:1-3; Matthew 11:7-10; Matthew 17:9-13). Both prophets had unusual ends. Perhaps Moses represented those who will be in the kingdom who had died and Elijah those whom God had translated. [Note: Walvoord, Matthew: . . ., p. 130.] The

Matthew 22:37-39 — categories. They overlap somewhat and together cover the whole person. Taken together the meaning is that we should love God preeminently and unreservedly. "Jesus loves God with his whole heart, for he is blameless in his fealty to God (Matthew 4:1-11). Jesus loves God with his whole soul, for he is prepared to surrender his life should God so will (Matthew 26:36-46). And Jesus loves God with his whole mind, for he lays claim for himself neither to the prerogatives of worldly power [cf. Matthew

Mark 11:14 — Jesus saw an opportunity to teach His disciples an important truth using this tree as an object lesson. As a prophet Jesus performed a symbolic act (cf. Isaiah 20:1-6; Jeremiah 13:1-11; Jeremiah 19:1-13; Ezekiel 4:1-15). He cursed the tree to teach them the lesson, not because it failed to produce fruit. The tree was a good illustration of the large unbelieving element within the nation of Israel. God had looked to that generation of Israelites for spiritual

Mark 13:37 — Jesus concluded this discourse as He began it with a final call to watchfulness (Gr. gregoreite, Mark 13:34-35). "You" may refer to the four disciples who asked Jesus the initial question (Mark 13:3-4), or it may refer to all the Twelve who sat before Him. "All" could refer to all the disciples present or to all disciples including those

Mark 14:35-36 — The Jews did not address God with "Abba" (lit. Daddy) because they considered such intimacy disrespectful. Jesus used the word because He as the Son of God was on intimate terms with the Father (cf. Romans 8:15; Galatians 4:6). Jesus evidently prayed for the better part of an hour (Mark 14:37) though Mark only recorded the essence of His request (cf. Hebrews 5:7). In the ancient world almost everyone prayed aloud, and this is how Jesus probably prayed. [Note: Lane, p.

Mark 9:13 — show that John the Baptist fulfilled the prophecies about Elijah coming. "In this case Scripture had foretold the future not by prophecy but by a type. The fate intended for Elijah (I Kings xix. 2, 10) had overtaken John." [Note: Swete, p. 194.] Evidently Mark did not mention John the Baptist as the fulfillment of this prophecy, as Matthew did, because his identity is obvious to the careful reader. The fulfillment was not complete, however, because someone will come in the spirit and power

Luke 11:3 — supply. "Daily" (Gr. epiousion) not only means day by day but also carries the connotation of sufficient or necessary. [Note: Edwin M. Yamauchi, "The Daily Bread Motif in Antiquity," Westminster Theological Journal 28 (1965-66):147-56.] This idea may be primary in epiousion here since "each day" has already expressed the idea of God providing day by day. "Bread" (Gr. artos) frequently represents food generally and probably does here too (cf. Luke 7:33; John

Luke 20:34-36 — but He became the Son of God in a fuller sense by resurrection (Psalms 2:7; Acts 13:33). God considers these people worthy to attain to the resurrection of believers because of their faith, not because of any personal merit of their own (cf. Acts 5:41). There will be people living in the kingdom who have not yet died and experienced resurrection. Jesus was not speaking about them, only about "sons of the resurrection," namely, those who had died and experienced resurrection (cf. Isaiah

Luke 8:26-29 — farther to the south and east. [Note: Bailey, p. 119.] As Luke described the situation, the demoniac met Jesus and His disciples as they arrived at the shore. He was one of two demoniacs, but Luke and Mark only mentioned one of them (cf. Matthew 8:28-34). Doctor Luke mentioned several symptoms of this man’s demon possession. These included disregard for his personal dignity (nakedness), social isolation, retreat to an unclean shelter, recognition of Jesus’ identity, control of speech, shouting,

John 1:31-33 — 3:21-22). The Apostle John did not record Jesus’ baptism, which happened before the events he recorded here. John the Baptist further explained that he carried on his baptizing ministry with Messiah’s public identification as a goal (cf. Mark 1:4). The symbolic descent of the Holy Spirit as a dove that remained on Jesus identified Jesus to John the Baptist as Messiah who was to baptize with the Holy Spirit (cf. Isaiah 11:2; Ezekiel 36:25-26; Mark 1:10). "Two times in John the Baptist’s

John 10:11 — psyche, the total self) so the sheep might live. It is this extreme commitment to the welfare of the sheep that qualified Jesus as the Good Shepherd. The titles "Great Shepherd" (Hebrews 13:20-21) and "Chief Shepherd" (1 Peter 5:4) stress different aspects of Jesus’ character as a shepherd. Good shepherding involves protecting, providing, and sacrificing. "Good" (Gr. kalos) connotes nobility and worth, not merely gentleness. It contrasts Jesus with the unworthy

John 11:16 — "Didymus" is the Greek equivalent of "twin." We do not know for sure who Thomas’ twin brother or sister may have been. Usually Peter was the spokesman for the Twelve, but here, as later, John presented Thomas as speaking out (cf. John 14:5; John 20:24-29; John 21:2). "We do not know whose twin he was, but there are times when all of us seem to be his twin when we consider our unbelief and depressed feelings!" [Note: Wiersbe, 1:335.] Most Christians tend to think of Thomas

John 18:15-16 — priests’ palace (Gr. aule, "court" or "courtyard," cf. 10:16). Traditionally commentators have understood the "other disciple" to have been John, the "beloved disciple" (cf. 13:23; 19:26-27; 20:2-9; 21:1, 20-23, 24-25). However because John described this "other disciple" as someone who had a close relationship with the high priest (Gr. gnostos, cf. 2 Kings 10:11; Psalms 55:13; Luke 2:44) many modern interpreters question the traditional view. It has