6:45–52 Mark ties this incident closely to the preceding account of the feeding of the five thousand by noting in 6:52 that the disciples’ fearful collapse here was caused by their failure to understand that the feeding miracle revealed Jesus’ true significance and power. Since Mark thus ties together these two incidents, it is likely that he wants his reader to see them both as complementary revelations of Jesus. This means that this sea miracle is another manifestation of the divine significance of Jesus ...
11:12–14 With this passage we have the beginning of another example of Mark’s sandwiching of two stories together in order to relate them to each other. In this case, Mark begins the story of the barren fig tree in 11:12–14, interrupting it to relate Jesus’ cleansing of the temple in 11:15–19, and completing the fig tree story in 11:20–26. This means that the incident of the fig tree both interprets the cleansing of the temple and is interpreted by the latter incident. Jesus’ disappointment with the fig ...
2:8–20 The story of the shepherds supplies the occasion for yet another heavenly witness (i.e., the angelic anthem, vv. 13–14) and strengthens the connection between Jesus and King David. David, it is to be remembered, was himself a shepherd (1 Sam. 16:11), and in some of the psalms, many of which are attributed to him, he refers to God as a shepherd and to God’s people as sheep (Ps. 23:1; 28:9; 100:3). Moreover, the prophets promised that God would someday raise a new David to act as Israel’s shepherd ( ...
Jesus Casts Out Demons: With the exorcism in 4:33–36 we have the first of some twenty-one miracles performed by Jesus in the Gospel of Luke. These miracles may be assigned to four basic categories: Exorcisms, healings, resuscitations, and nature miracles. (1) In addition to the exorcism of the demon-possessed man in the synagogue, Jesus exorcises two other demon-possessed persons (the Gerasene “demoniac” in 8:26–39 and the mute man in 11:14). Luke 4:41 refers to exorcisms in general, while elsewhere in ...
13:11 John then saw another beast, coming out of the earth, completing the trinity which rules over the evil kingdom. While John perhaps recognizes this second beast as Behemoth, the evil monster who occupies the primeval desert regions according to Jewish myth (Job 40:15–24; 1 Enoch 60:7–10; 4 Ezra 6:49–53), it is not clear how or if he then intends to use particulars of that myth to interpret the evil role of this second beast. John could have utilized the Behemoth/Leviathan myth simply as an aid in ...
17:1–2 Within the framework of Revelation, the vision of Babylon’s prostitute and her punishment functions as part of an extended footnote (17:1–19:10) that describes the contents of “the cup filled with the wine of the fury” of God’s wrath (16:19b). Its complexity and even confusion have led some to question John’s sources (cf. Beasley-Murray, Revelation, pp. 249–50). However, this betrays a failure to read the story as a wonderfully crafted “mystery,” in agreement with the clue provided by the angelic ...
The Murders of Abner and Ish-Bosheth: 3:6–11 Although Ish-Bosheth was titular head of the northern tribes and Abner seemingly made no attempt to change that, real power centered around Abner. The fate of the country lay in his hands, and verse 6 implies that he took action to ensure that this remained the case. It is not surprising that Ish-Bosheth, who seems to have left all the decision making to his general (3:8–17), felt threatened by Abner (v. 11). Whether or not Abner had a relationship with Saul’s ...
The Murders of Abner and Ish-Bosheth: 3:6–11 Although Ish-Bosheth was titular head of the northern tribes and Abner seemingly made no attempt to change that, real power centered around Abner. The fate of the country lay in his hands, and verse 6 implies that he took action to ensure that this remained the case. It is not surprising that Ish-Bosheth, who seems to have left all the decision making to his general (3:8–17), felt threatened by Abner (v. 11). Whether or not Abner had a relationship with Saul’s ...
The mention of the soldiers by the NIV in verse 16b makes the natural and probably correct assumption that it was the Roman soldiers of verse 23 who took charge of Jesus. Though the verb took charge is, strictly speaking, used impersonally (i.e., “they” took charge of Jesus, or Jesus “was taken into custody”; see the first note on 18:28), its close link with verse 16a suggests the continuing involvement of the chief priests (and their officials) in all that happened. Clearly, they are present, as is Pilate ...
The mention of the soldiers by the NIV in verse 16b makes the natural and probably correct assumption that it was the Roman soldiers of verse 23 who took charge of Jesus. Though the verb took charge is, strictly speaking, used impersonally (i.e., “they” took charge of Jesus, or Jesus “was taken into custody”; see the first note on 18:28), its close link with verse 16a suggests the continuing involvement of the chief priests (and their officials) in all that happened. Clearly, they are present, as is Pilate ...
9:6–15 In this section, Paul speaks of the blessing that results from cheerful giving as another reason for the Corinthians to participate in the collection. 9:6 The argument begins in verse 6 with the concept of metaphorically reaping what is sown, which is part of the common stock of OT and Jewish wisdom tradition (cf. Prov. 22:8; Job 4:8; Sir. 7:3; Philo, On the Confusion of Tongues 21, 152; On the Change of Names 268–269; On Dreams 2.76; On the Embassy to Gaius 293). The prophetic tradition challenges ...
To Wives 3:1 Peter’s linking phrase in the same way occurs again in verse 7, as he turns to speak to husbands. So the expression is not to be taken as being too significant in itself: in verse 7 there is no question of husbands being admonished to be submissive to their wives. Neither is Peter implying that wives are to be submissive in the way expected of the slaves he has just been addressing (2:18), for the husband/wife relationship is on a different plane. Each wife is instructed to be submissive to ...
Israel’s Rhythm of Celebration: Three Annual Festivals: The sabbatical themes of rest, remembrance, and concern for the poor are all woven into Deuteronomy’s summary of the three major annual festivals, which take their place in what Braulik called the “holy rhythm” of Israel’s life—sabbath days, seasonal festivals, annual and triennial tithes, sabbatical years (“Die Abfolge,” pp. 259ff.)—thus continuing this section’s link with the fourth commandment: “remember the Sabbath day by keeping it holy.” The ...
A Song for the Future: At the beginning of Chapter 31, we move finally to the “outer frame” of the book, composed of chapters 1–3 and 31–34. The links between the two sections are very clear, and they could be read together continuously. The common theme, especially at the “join” (cf. 3:21–28), is the commissioning of Joshua to lead the Israelites into the land, in view of the fact that Moses would not do so but would die outside it. However, whereas chapters 1–3 focus primarily on the past, chapters 31–34 ...
Elijah and the Prophets of Baal: Chapter 17 launched Elijah suddenly into the public arena of Israel’s politics (v. 1) only to whisk him away again into the privacy of the Transjordanian wilderness and a Sidonian home. There he has contributed in a small way to the war that the LORD is now waging upon the worship of Baal, while leaving the drought to do most of the damage. The time has now come for his reappearance on the main stage—for the great battle of the war, indeed. The drought is to end, but before ...
Ahab’s War against Aram: Elijah has recruited Elisha, and we expect to read now, perhaps, of his anointing of Hazael as king over Aram and of Jehu as king over Israel (19:15–18). Instead, we find a story in which a different prophet takes up the running (Elijah does not appear at all) and in which a different king of Aram (Ben-Hadad) loses a war with Ahab. The message of chapter 19 is thus underlined. Elijah is not the only servant of God left, in spite of what he has claimed (19:10, 14), and the quiet ...
Ahab’s War against Aram: Elijah has recruited Elisha, and we expect to read now, perhaps, of his anointing of Hazael as king over Aram and of Jehu as king over Israel (19:15–18). Instead, we find a story in which a different prophet takes up the running (Elijah does not appear at all) and in which a different king of Aram (Ben-Hadad) loses a war with Ahab. The message of chapter 19 is thus underlined. Elijah is not the only servant of God left, in spite of what he has claimed (19:10, 14), and the quiet ...
25:27–30 There is, however, an epilog. It concerns Jehoiachin, carried off to Babylon in 24:15, and now, many years later, released . . . from prison and given a seat of honor . . . at the king’s table. It is a tailpiece that has provoked some debate. It might be taken simply as the final nail in the coffin that the authors have so skilfully been preparing for Israel throughout the preceding chapters. Solomon’s glory has departed to Babylon. The empire has dissolved. The Babylonian king has destroyed ...
The Last Days and the Day of Yahweh for Jerusalem: With two visions of Zion/Jerusalem’s restoration (1:1–2:1 and 5:1–30) bracketing substantial declarations of coming calamity for Zion/Jerusalem/Judah, chapters 1–5 as a whole have a trouble-promise-trouble-promise-trouble arrangement. Worrisomely, trouble enfolds the community even though blessing is its background destiny. Or, encouragingly, blessing does lie enfolded even if trouble dominates the community’s immediate prospects. We do not know the date ...
The Felling of Assyria and the Growth of a Branch: As 7:1–8:10 comprised two parallel sequences, so does 10:5–11:16. The immediately preceding section has come to a worrying end, but there now follows an unexpectedly encouraging reversal. Yahweh has been using Assyria to punish Judah, but Assyria’s own woe, or moment of punishment, is coming—as is Judah’s moment of restoration, the restoring of a remnant. We have been told that Yahweh’s anger is still unsated, but then we discover that it is being ...
Yahweh’s Closing Critique and Vision: In these last two chapters of the book, once more we cannot discern an order or structure. The succession of phrases that look like introductions to prophecies (65:8, 13, 25; 66:1, 5, 12, 22) and the movement between verse and prose suggest that here it is not because a prophet let a stream of consciousness have its way. It is, rather, because a number of separate prophecies have been accumulated at the end of the book. These different prophecies have overlapping ...
Have you ever felt desperate for just a few minutes of time by yourself? We all need “alone time” occasionally to clear our head and relieve a little stress. So it is hard to imagine what it is like for prominent people, like the President of the United States, who never get a single moment alone. There are approximately 1,300 Secret Service agents who serve as the security detail for the President, the Vice President, and their family members. It is their job to ensure that our nation’s most powerful ...
God’s Goodness Redefined: The Nearness of God This psalm is a favorite for many because it rings so true to our feelings and experience. Many of us have felt disappointed in God. When we feel life has treated us unfairly, we often betray our belief in the sovereignty of God by blaming and abandoning him! The psalm confesses what we are afraid to admit, and so helps us to be honest before God about life’s temptations and our readiness to sell out. The psalm’s first half is largely negative (vv. 1–14) and ...
28:1–29:27 Review · Chapters 28–29, on righteousness and a nation’s welfare, together conclude this anonymous proverbial collection. They are similar to chapters 10–15 stylistically in their dominant use of contrasting parallel clauses and thematically in their repeated contrast between the righteous and the wicked (Hebrew rasha occurs five times each in chaps. 28 and 29 but is absent from chap. 27; cf. commentary on 16:1–22:16). Some interpreters consider these chapters to be “rules for rulers,” although ...
Five Responses to Yahweh’s Promises: Chapters 61 and 62 recapitulate much of chapter 60, but they do so in a new framework. They offer five responses to those promises. Whereas the prophet’s word was a brisk preliminary to Yahweh’s word in 59:21–60:22, in chapters 61–62 the prophet speaks a number of times in a way that has significance in its own right but also introduces recapitulations of the promises. Accounts of a prophet’s own experience or actions appear in the OT because the testimony is in some ...