Bible Commentaries

Ezekiel 22:6 — In Ezekiel 22:6-12 Judah’s rulers are the main focus of indictment. The rulers of Israel had been guilty of shedding blood, each in his own sphere of authority, through the misuse of power (cf. Exodus 20:13). Evidently judicial murders were common (cf. 2 Kings 21:16; 2 Kings 24:4) as were child sacrifice (Ezekiel 16:21; Ezekiel 20:26; Ezekiel 20:31; Ezekiel 23:37) and acts of personal violence.

Ezekiel 30:9 — On this day of the Lord (Ezekiel 30:3), the day of Egypt’s judgment, God would send soldiers against Egypt in ships, and they would frighten even the distant Ethiopians (cf. Ezekiel 30:4). "The terror and consternation of Egypt in that hour can only be likened to the time of Egypt’s judgment when Israel was delivered from Egyptian servitude in the exodus (see Exodus 15:12-16)." [Note: Feinberg, p. 174.]

Ezekiel 40:3 — Ezekiel also saw a man who appeared to be made out of bronze standing in the main gateway to this temple structure. Bronze in Scripture often represents what is strong (cf. 1 Kings 4:13; Job 40:18). The man had in his hand a length of flax (linen cord) and a rod (reed) used to measure things. He would use the rod to measure shorter distances and the cord to measure longer ones.

Hosea 11:6 — Enemy soldiers would swarm around Israel’s cities and break down the gate bars that secured them against foreign attack. They would consume the Israelites because of the decisions the Israelites had made to depart from the Lord (cf. Micah 6:16). These were the result, in part, of false prophets’ advice. Yahweh had fed His people (Hosea 11:4), but now the sword would feed on them (cf. Isaiah 1:19-20).

Hosea 12:14 — In spite of these mercies the Israelites had provoked the Lord to bitter anger with their idolatry (cf. Deuteronomy 4:25; Deuteronomy 9:18; Deuteronomy 31:29; Deuteronomy 32:16; Deuteronomy 32:21; Judges 2:12; 1 Kings 14:9; 1 Kings 14:15). Consequently He would not remove the guilt of their sins by forgiving them but would pay them back with punishment and shame. This was the sentence of their divine judge.

Amos 5:18-27 — 4. The fourth message on unacceptable worship 5:18-27 This lament also has a chiastic structure. It centers on a call for individual repentance. A    A description of inevitable judgment Amos 5:18-20 B    An accusation

Jonah 2:7 — As Jonah was feeling that his life was ebbing away, his thoughts turned to Yahweh (cf. Psalms 107:5-6; Psalms 142:3; Psalms 142:5-7). Even though he felt far from God his prayer reached the Lord in His heavenly dwelling place. "As in Jonah 1:6, prayer is presented as the key to the salvation of the one who would otherwise have perished." [Note: Allen, p. 218. Cf. Hebrews 4:16.]

Nahum 3:8-19 — 4. The fourth description of Nineveh’s fall 3:8-19 This section, evidently another message that Nahum delivered concerning Nineveh’s fall, begins by comparing it to the fall of another great city. Nahum proceeded to use many figures of speech to describe how various segments of Ninevite society would respond to the coming invasion. The literary form of the section is that of a taunt song. [Note: See Patterson, pp. 93-94.]

Habakkuk 1:9 — The Babylonians loved violence. The faces of their warriors showed their love for battle as they moved irresistibly forward in conquest. They were as effective at collecting captives from other countries as the sirocco winds from the East were at driving dust before them (cf. Jeremiah 18:17; Ezekiel 17:10; Ezekiel 19:12; Jonah 4:8). This enemy was advancing like a whirlwind and gathering captives as innumerable as the sand.

Matthew 13:10 — The disciples wanted to know why Jesus was teaching in parables. This was not the clearest form of communication. Evidently the disciples asked this question when Jesus had finished giving the parables to the crowd (cf. Mark 4:10). The plural "parables" suggests this. Matthew apparently rearranged the material Jesus presented to help his readers understand the reasons for Jesus’ use of parables at this point since their enigmatic character raises questions in our minds.

Matthew 18:7 — Jesus pronounced woe on the world because it is the source of opposition to Him and His disciples, the source of all stumbling. The NIV translation may be a little misleading here. "Woe" announces judgment (cf. Matthew 11:21; Matthew 23:13-32). It is inevitable that the world will reject Jesus’ disciples, but God will hold those who do reject them responsible (cf. Isaiah 10:5-12; Acts 4:27-28).

Matthew 20:17-19 — 4. Instruction about Jesus’ passion 20:17-19 (cf. Mark 10:32-34; Luke 18:31-34) There is a theological connection between this section and the former one. The death of Jesus provided the basis for God’s gracious dealings with believers in His Son. This connection is clear to Matthew’s readers because Matthew selected his material as he did, but the disciples probably did not see it when Jesus revealed it.

Matthew 8:28-34 — Jesus’ deliverance of a demoniac in Gadara 8:28-34 (cf. Mark 5:1-20; Luke 8:26-39) The central theme of this incident is Jesus’ authority over evil spirits. Though Matthew previously mentioned Jesus’ reputation as an exorcist (Matthew 4:24; Matthew 8:16), this is the first of five exorcisms that he narrated (cf. Matthew 9:32-33; Matthew 12:22; Matthew 15:21-28; Matthew 17:14-20).

Matthew 9:35-38 — 1. Jesus’ compassion 9:35-38 (cf. Mark 6:6) This section summarizes the previous incidents that deal primarily with healing and prepares for Jesus’ second discourse to His disciples. It is transitional providing a bridge from the condition of the people that chapter 9 revealed to what the King determined to do about that condition (cf. Matthew 4:23-25). Jesus’ work was so extensive that He needed many more workers to assist Him.

Mark 2:8-9 — Only God can heal and forgive sins. These actions are equally impossible to men. However a person cannot verify his claim to forgive sins, but his claim to be able to heal paralysis is verifiable. The scribes therefore assumed that the claim to heal paralysis was the greater one. Jesus frequently used the rabbinic device of asking counter questions, especially when dealing with opponents (cf. Mark 3:4; Mark 11:30; Mark 12:37).

Mark 6:51 — Mark omitted the record of Peter walking on the water (Matthew 14:28-31). This seems unusual if Peter influenced Mark’s writing. Perhaps Peter "was reluctant to picture himself in such a unique and spectacular incident." [Note: Hiebert, p. 167.] Another miracle happened (cf. Mark 4:35-41). The wind died down as soon as Jesus stepped into the boat. This astonished (Gr. existanto, cf. Mark 2:12; Mark 5:42) the disciples further.

Luke 19:14 — The citizens of Herod Archelaus’ territory opposed his reign, though his credentials were impeccable. They persuaded Caesar Augustus to give him only half of his father’s kingdom and to award him the title ethnarch rather than king. [Note: Josephus, Antiquities of . . ., 17:9:3-7 and 17:11:1-4; idem, The Wars . . ., 2:2:1-3. ] Similarly the Jews, and particularly their leaders, resisted Jesus’ rightful claim to be their King.

John 4:27 — When Jesus’ disciples returned from their shopping trip (John 4:8), they were amazed to see Jesus talking with a woman. Their reaction reflects the typical Jewish prejudices against Samaritans and women. It was uncommon for rabbis to speak with women. [Note: For one of their sayings prohibiting conversation with females, see Morris, p. 242.] However they refrained from questioning her and Him, probably to avoid becoming involved in this unusual conversation.

John 6:60-9 — 4. The responses to the bread of life discourse 6:60-7:9 Considerable discussion followed Jesus presentation of Himself as the Bread of Life. John noted the responses of many people who were following Jesus around, then the response of the Twelve, and finally the response of most of the Jews. What followed probably happened in the adjoining courtyard, or outside the synagogue, or perhaps inside after Jesus had concluded His discourse.

John 8:41 — The Jews rejected Jesus’ claim that they were not genuine children of Abraham. Their reference to fornication may have been a slur on Jesus’ physical paternity. Who was He with His questionable pedigree to deny their ancestry? They then claimed that on the spiritual level God was their father (Exodus 4:22; Deuteronomy 14:1-2). They apparently believed that Jesus surely could not deny that, though He disputed their connection to Abraham.