Bible Commentaries

Ezekiel 10:12-14 — Eyes covered the cherubim and the wheels symbolizing the great perception and knowledge of these beings (Ezekiel 1:18; cf. Genesis 16:13; Zechariah 4:10; Revelation 4:6). Ezekiel heard the wheels called whirling (Heb. galgal, "rotating," "rolling," or "revolving") wheels, described in terms of their function. Each of the cherubim had four faces-the faces of a cherub,

Ezekiel 17:3-6 — its famous cedar trees, and carried these twigs to a land of merchants and a city of traders. This eagle also took some of the seed from Lebanon and planted it in fertile soil near a body of water so it would flourish, like a willow tree (cf. Isaiah 44:4). This seed sprouted and became a low, spreading vine (cf. Ezekiel 15:1-8) that sent out branches upward toward the eagle and roots downward. Lebanon was an alternative name for the land of Canaan that emphasized its great beauty and fruitfulness

Ezekiel 34:1-2 — The Lord gave Ezekiel a message for the shepherds (leaders, rulers, cf. Psalms 23) of Israel. Ancient Near Easterners often referred to kings and leaders as "shepherds" (e.g. Numbers 27:17; 2 Samuel 5:2; 1 Kings 22:17; Isaiah 44:28; Jeremiah 3:15; Jeremiah 10:21; Jeremiah 23:1-6; Jeremiah 25:34-38; Micah 5:4-5; Zechariah 11:4-17). Prophets and priests were also called "shepherds," but here kings are also in view. God pronounced judgment on them for three reasons.

Ezekiel 5:16-17 — Leviticus 26:21-26). These are standard curses for covenant unfaithfulness referred to frequently in the Mosaic Law (e.g., Leviticus 26:22; Leviticus 26:26; Leviticus 26:29; Deuteronomy 28:21; Deuteronomy 28:53-56; Deuteronomy 32:23-25; Deuteronomy 32:42; cf. Lamentations 1:7-14; Lamentations 2:20-22; Lamentations 4:4-10). All this Yahweh solemnly promised to do. "The categorical imperative that rested on Ezekiel to carry out this task of watchman is reminiscent of that of Paul to ’warn

Amos 8:11 — withhold His words from His people. This would be like a famine, not of physical food and drink but of spiritual food. God’s words provide spiritual nourishment and refreshment, so when they are not available people suffer spiritually (cf. Matthew 4:4). The Israelites had rejected the Lord’s words to them (Amos 2:11-12; Amos 7:10-13), so He would not send them to them any longer (cf. 1 Samuel 3:1; 1 Samuel 28:6). This is a fearful prospect. If we do not listen to the Word of God, we may not

Amos 9:11 — In "that day" Yahweh would also restore the fallen booth of David that had suffered some destruction (cf. Amos 9:1; Leviticus 23:33-42; 2 Samuel 11:11; 1 Kings 20:12-16; Jonah 4:5). The booth (tent) of David is a reference to the dynasty of David, which acted as a shelter over the Israelites. When Amos prophesied, the tent of David had suffered major damage due to the division of

Habakkuk 1:7 — were customary at the time. Similarly the Third Reich called error truth and right wrong to suit its own purposes. "If God’s people refuse to fear him, they will ultimately be compelled to fear those less worthy of fear (cf. Deuteronomy 28:47-48; [sic] 58-68; Jeremiah 5:15-22)." [Note: Armerding, p. 503.] The Jews of Habakkuk’s day did not believe that God would allow the Gentiles to overrun their nation (cf. Jeremiah 5:12; Jeremiah 6:14; Jeremiah 7:1-34; Jeremiah 8:11; Lamentations

Haggai 1:9 — was clear. They had neglected the temple and had given all their time and energy to providing for themselves by building their own houses. There are six occurrences of the phrase "declares the LORD of hosts" in Haggai (Haggai 1:9; Haggai 2:4; Haggai 2:8-9; Haggai 2:23 [twice]) and six occurrences of the shorter phrase "declares the LORD" (Haggai 1:13; Haggai 2:4 [twice], 14, 17, 23). This is unusual for a book as short as Haggai. Obviously the writer wanted to emphasize the divine

Malachi 1:11 — It was particularly inappropriate for Israel’s priests to despise Yahweh because the time would come when people from all over the world would honor His name (i.e., His person; cf. Isaiah 45:22-25; Isaiah 49:5-7; Isaiah 59:19). Incense accompanied prayers (cf. Revelation 5:8) and grain offerings were offerings of praise and worship (cf. Hebrews 13:15-16). In that day people from many places would offer pure offerings. This refers to worship

Mark 14:27-28 — We should understand the meaning of "fall away" (Gr. skandalisthesesthe, cf. Mark 4:17; Mark 6:3; Mark 9:42-47) in the light of the prophecy that Jesus said predicted it (Zechariah 13:7). Zechariah did not mean that the sheep would abandon the shepherd permanently much less that they would cease to be what they were. He pictured the

Luke 1:10 — Many godly people (Gr. laos, an important word in this Gospel) assembled in the temple courtyards for this daily offering, as was customary. Laos occurs 36 times in Luke, but only 14 times in Matthew and two times in Mark. Luke used this word as a virtual synonym for ochlos, "crowd" or "multitude." This was probably the evening incense offering (3:00 p.m., cf. Daniel 9:21; Acts 3:1). This verse heightens the

Luke 19:5-6 — not seen Jesus formerly. Jesus not only wanted to talk with him but to stay in his house. Jesus spoke as though He felt compelled to do this, as is clear from the recurrence of one of Luke’s favorite words, "must" (Gr. dei, cf. Luke 4:43; et al.). "Today" further stresses urgency and the fulfillment of God’s plan (cf. Luke 2:11; Luke 4:21; Luke 19:9). [Note: Ellis, p. 221.] This attitude was typical of Jesus who sought out lost people. Zaccheus gladly and obediently

Luke 20:13-14 — Luke cast the owner’s thought in the form of a soliloquy, which he liked to do (cf. Luke 16:3-4; Luke 18:4-5). This literary device adds pathos to the story. The term "beloved" (Gr. agepeton) son identifies the owner’s son as unique from his viewpoint, but it also identified him as God’s Son to perceptive listeners and to

Luke 5:12-16 — 1. Jesus’ cleansing of a leprous Jew 5:12-16 (cf. Matthew 8:1-4; Mark 1:40-45) This miracle was to be a "testimony" to others about Jesus’ person (Luke 5:14). It authenticated His person and His teaching. It also shows the blessings that Jesus brought to people, specifically the spiritual cleansing

Luke 9:51-56 — 9:51-56 The first verse (Luke 9:51) sets the agenda for all that follows until Jesus’ Triumphal Entry. It was now time for Jesus to begin moving toward Jerusalem and the Cross. As He did so, He immediately encountered opposition (cf. Acts 20:3; Acts 21:4; Acts 21:11-14), but He accepted it and refused to retaliate against His opponents. Jesus’ attitude here recalls His reaction to the opposition He encountered in Nazareth at the beginning of His Galilean ministry (Luke 4:16-30), and it previews

John 14:29 — stronger after the Resurrection and Ascension (cf. John 13:19). The disciples would then view Jesus’ teaching here as fulfilled prophecy. John stressed the importance of believing throughout his Gospel (cf. John 1:50; John 3:12; John 3:15; John 4:21; John 4:41; John 5:24; John 5:44; John 5:46; John 6:29; John 6:35; John 6:47; John 6:64; John 7:38; John 8:24; John 8:45; John 9:35; John 10:38; John 11:25; John 11:41; John 12:37; John 12:44; John 13:19; John 14:1; John 14:11; John 16:31; John 17:20;

John 4:37 — "Thus" in the NIV is misleading. It implies that this verse explains the previous one. However the Greek term, en touto (lit. in this) can look forward as well as backward. In this case it looks forward. John 4:37, which contains a proverb, summarizes John 4:38. It means that both sowers and reapers are necessary to get a good harvest. Sowers must not think that their work is secondary to reaping, and reapers must remember the important contribution of those

Acts 20:37-38 — This record of the Gentile converts’ affection for Paul (cf. Genesis 33:4; Genesis 45:14; Genesis 46:29) contrasts with the hatred of the Jews that he was to face soon in Jerusalem. Luke again obliquely pointed out that the Gentiles received the gospel but the Jews usually rejected it. ". . . through all this scene there

Romans 5:1-11 — D. The benefits of justification 5:1-11 Paul’s original readers would have had another question because of what he had written in chapters 1-4. Is this method of justification safe? Since it is by faith, it seems quite unsure. Paul next gave evidence that this method is reliable by explaining the results of justification by faith. Moo argued that chapter 5 belongs with chapters 6-8 more than

1 Corinthians 13:4-7 — The character of love 13:4-7 The apostle next pointed out the qualities of love that make it so important. He described these in relationship to a person’s character that love rules. We see them most clearly in God and in Christ but also in the life of anyone in whose heart