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In the New Testament, the messengers who came from John the Baptist to Jesus are referred to in Matthew 11:2–6 and Luke 7:18–23. [ 1 ] Their deputation to meet with Jesus is recounted after the Baptism of Jesus , when John is in prison in the fort of Machaerus and hears of the works performed by Jesus.
The Greek word ἄγγελόν is angel, which can also be translated as messenger. Lapide notes that some people actually believed that John was an angel. The phrase, "who shall prepare your way," MacEvilly notes is allusive to the custom of preparing ways, by removing obstacles for the coming of a king into some part of their dominion.
While doing this he refers to John, who was commonly thought to be a Prophet (Matthew 21:26), as a key witness to prove that Jesus was the Christ, "the Son of God", for this was the chief aim of this gospel (John 20:31). [2] Henry Alford suggests that "sent by God" may refer back to Malachi 3:1: Behold, I send My messenger. [3]
The early Christian writer, Hippolytus of Rome, concluded that the two witnesses would be Enoch and Elijah, the two individuals who did not experience death according to other biblical passages (Genesis 5:24; 2 Kings 2:10-11; Hebrews 11:5). [4] This is the earliest proposed identification for the two witnesses.
In Matthew 11:2–6 two messengers from John the Baptist arrive to ask Jesus if he is the expected Messiah, or "shall we wait for another?" [67] Jesus replies, "Go back and report to John what you hear and see: The blind receive sight, the lame walk". [68] Following this, Jesus begins to speak to the crowds about the Baptist. [69]
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The fable of the thistle and the cedar (or cypress) tree is a fable attributed to Jehoash King of Israel, and recounted in the Hebrew Bible in 2 Kings 14:9–10. Amaziah sent messengers to Jehoash the son of Jehoahaz, the son of Jehu, king of Israel, saying, "Come, let us face one another
This is an outline of commentaries and commentators.Discussed are the salient points of Jewish, patristic, medieval, and modern commentaries on the Bible. The article includes discussion of the Targums, Mishna, and Talmuds, which are not regarded as Bible commentaries in the modern sense of the word, but which provide the foundation for later commentary.