Bible Commentaries

Matthew 17:19-21 — Consequently, he expects them to draw on this authority. But if they approach the tasks of their mission forgetful of their empowerment and encumbered by a crisis of trust, they render themselves ineffectual." [Note: Kingsbury, Matthew as . . ., p. 141.] ". . . the expression, ’small as a mustard-seed,’ had become proverbial, and was used, not only by our Lord, but frequently by the Rabbis, to indicate the smallest amount . . ." [Note: Edersheim, The Life . . ., 1:592-93.]

Matthew 18:35 — punishing ruthlessly. God cannot forgive those who are devoid of compassion and mercy because He is so full of these qualities Himself. Jesus did not mean that people can earn God’s forgiveness by forgiving one another (cf. Matthew 6:12; Matthew 6:14-15). Those whom God has forgiven must forgive as God has forgiven them. This demonstrates true humility. The idea of God delivering His servants, the disciples, over to endless torment has disturbed many readers of this parable. Some have concluded

Matthew 24:14 — this second half of the Tribulation period is that during those years the good news concerning the coming of the messianic kingdom will reach the ears of virtually everyone on earth. "And" ties this verse into the period in view in Matthew 24:9-13. The "gospel of the kingdom" is the same good news that John the Baptist, Jesus, and the disciples had preached, namely, that the kingdom was imminent (Matthew 3:2; Matthew 4:17). Later revelation informs us that the 144,000 Jewish missionaries

Matthew 26:3-5 — Opposition to Jesus had been rising for some time (cf. Matthew 12:14; Matthew 21:45-46). Matthew’s mention of this plot’s advance toward its climax following Jesus’ prediction (Matthew 26:2) has the effect of showing that His enemies’ conspiracy was ultimately a result of Jesus’ sovereign

Matthew 28:20 — Testament is unimportant. Jesus validated the whole Old Testament during His ministry (Matthew 5:17-20). However the focus now becomes Jesus as the source of revelation rather than secondary sources such as the Old Testament prophets (cf. Hebrews 1:1-4). Likewise the revelation of the rest of the New Testament came through Jesus and is therefore also authoritative (Acts 1:1-2). All of this teaching remains authoritative forever (Matthew 24:35). Disciples must not just understand what Jesus has commanded,

Luke 16:22-24 — These verses describe the two destinies of the men, which were as different as their lives on earth had been. The angels assist God in caring for humans (Hebrews 1:14). They escorted Lazarus’ spirit to Abraham’s bosom whereas the rich man simply experienced burial without heavenly honors. The point is the care that God lavished on Lazarus. Jesus pictured Lazarus in Abraham’s bosom enjoying the future

Acts 10:2 — "God-fearers." Cornelius may have been one of the latter proselytes or "God-fearers," and the Ethiopian eunuch may have been another (cf. Acts 8:27). This type of Gentile constituted fertile soil for the gospel seed (cf. Acts 8:26-40). It was mainly such God-fearing Gentiles who responded to Paul’s ministry. Scholars debate the existence of the God-fearers as a distinct group. [Note: See, for example, the series of articles featured in Biblical Archaeology Review 12:5 (September-October

Acts 6:2-4 — responsibility for this ministry to other qualified men in the congregation so it would not distract them from their primary duties. This is the only reference to the Twelve in Acts (cf. 1 Corinthians 15:5), though Luke referred to the Eleven earlier (Acts 2:14). Serving tables probably involved the organization and administration of ministry to the widows rather than simply serving as waiters or dispensers (cf. Matthew 21:12; Luke 19:23). [Note: Longenecker, p. 331.] The leaders of the church asked the congregation

1 Corinthians 15:58 — Paul concluded his discussion of the resurrection with an exhortation to be faithful in the present (cf. 1 Corinthians 4:16-17; 1 Corinthians 5:13; 1 Corinthians 6:20; 1 Corinthians 7:40; 1 Corinthians 10:31-33; 1 Corinthians 11:33-34; 1 Corinthians 12:31; 1 Corinthians 14:39-40). "Despite the magnificent crescendo with which Paul brings the argument of chap. 15

1 Corinthians 3:12-13 — itself. "The six materials in 1 Corinthians 3:12 are arranged to denote a descending scale by moving from a unit of three good qualities to a unit of three bad ones. The verse uses pictures to represent what Paul calls ’work’ in 1 Corinthians 3:13-14. Paul’s main point is to encourage building with quality materials that will meet with God’s approval and receive eternal reward. Interpreters sometimes restrict the meaning of the symbols either to doctrine, to people, to activity, or to

2 Corinthians 5:2-3 — will not be suitable for eternal existence since God will replace them with resurrection bodies. [Note: John F. Walvoord, ed., Lewis Sperry Chafer’s Systematic Theology, abridged ed., 2:506-7. See also Lewis Sperry Chafer, Systematic Theology, 4:414-15.] Another view sees this "building" or "dwelling" as our heavenly home. [Note: See Hodge, pp. 107-28; and Joe L. Wall, Going for the Gold, pp. 44-48.] God has also prepared a dwelling place for our resurrection bodies, but

Galatians 6:7-9 — he or she walks with God in fellowship (John 10:10). In this second sense, some believers experience eternal life to a greater extent than other believers do. It is in this second sense that Paul spoke of eternal life here. [Note: See Dillow, pp. 135-45; Zane C. Hodges, The Gospel Under Siege, p. 81; and Bob Wilkin, "Sow for It! Reaping Abundant Eternal Life as a Reward (Galatians 6:8-9)," Grace Evangelical Society News 5:8 (August 1990):2.] "It is extremely important to note that

Philippians 2:12 — responsibility to cultivate it. The apostle had in mind the present aspect of our salvation, sanctification, in which we are laborers together with God (1 Corinthians 3:9; cf. Titus 3:8). [Note: See Joseph C. Dillow, The Reign of the Servant Kings, pp. 114-16; Robert N. Wilkin, "Working Out Your Salvation," Grace Evangelical Society News 8:3 (May-June 1993):2-3; and Fee, Paul’s Letter . . ., p. 235.] In justification and glorification, God does all the work (Ephesians 2:9; Judges 1:24).

1 Timothy 2:8 — emphasis on the inner holiness and outward righteous behavior of those who lead. Paul did not command the men to pray with upraised hands. He simply described public praying as the Christians practiced it commonly in his day (cf. 1 Kings 8:22; 1 Kings 8:54; 2 Chronicles 6:13; Ezra 9:5; Psalms 28:2; Psalms 63:4; Psalms 134:2; Psalms 141:2; Lamentations 2:19; Lamentations 3:41; Isaiah 1:15). This posture was also common in the pagan mystery religions of the first century. [Note: Litfin, p. 735.] Pictures

1 Timothy 3:1 — is a term that emphasizes this leader’s leadership and management responsibilities and is evidently synonymous with "elder" (presbuteros; 1 Timothy 5:17; 1 Peter 5:1) and "pastor" or "shepherd" (poimen; Ephesians 4:11). Paul used the term "elder" more frequently, so I have chosen to use it in commenting on this pericope. At the time Paul wrote the Pastorals the office of elder was common in the churches since he had appointed elders in churches that

James 1:3-4 — 2. The end product of trials 1:3-4 Trials are the means God uses to make believers the kind of people that bring honor to His name, namely, mature Christians. "Testing" (Gr. dokimion) implies demonstrating the true quality of something when it undergoes a trial. The true nature

1 Peter 5:2 — Peter’s exhortation to his fellow elders was to take care of those under their charge as a shepherd cares for his sheep (cf. John 21:16; Acts 20:28; Ezekiel 34:1-16). In other words, elders are responsible for the pastoral work of the local church. A pastor is usually an elder who functions as a shepherd. The verb "shepherd" (Gr. poimaino) literally means to tend. Pastoring includes the duties of

1 John 2:3 — knowledge of God (Father and Son, 1 John 1:3), how well we really know Him. He said, look at your response to God’s revealed will. All believers know God to some extent (John 17:3). However some know Him more fully and intimately than others do (John 14:7-9; John 14:21-23). Occasionally a person who has been married for a long time and then gets a divorce will say of his or her spouse, "I never really knew her (or him)." Obviously they knew each other in one sense, but their knowledge of

Revelation 15:1 — superscription for chapters 15 and 16 and even, perhaps, for the rest of the book. One writer argued that Revelation 15:1 concludes the previous revelation rather than introducing what follows. [Note: Michael Wilcock, The Message of Revelation, pp. 137-40.] Most scholars disagree. "And I saw" (Gr. kai idou) again introduces a new scene, this time in heaven (cf. Revelation 13:1; Revelation 13:11; Revelation 14:1; Revelation 14:6; Revelation 14:14; Revelation 15:2; Revelation 15:5). The "sign"

Revelation 2:10 — testing, is primarily for the purpose of coercion." [Note: Aune, p. 166.] The "ten days" of trouble may refer to a period of relatively brief duration, specifically the "days" of persecution under 10 Roman emperors (cf. Genesis 24:55; Numbers 11:19; Numbers 14:22; 1 Samuel 1:8; Nehemiah 5:18; Job 19:3; Jeremiah 42:7; Daniel 1:12; Acts 25:6). The emperors whom advocates of this view identify are usually Nero, Domition, Trajan, Hadrian, Septimus Severus, Maximin, Decius, Valerian,