It behoved – It became; it was proper or necessary that the Messiah should thus suffer. It was predicted of him, and all things have happened as it was foretold.

Fuente: Albert Barnes’ Notes on the Bible

All the Divine predictions are certain and infallible. The Jews did maliciously and freely prosecute our Saviour to death, and God did certainly foresee how their wills would be determined, and the event was accomplished accordingly.

Fuente: English Annotations on the Holy Bible by Matthew Poole

46. behoved Christ(See on Lu24:26).

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

And he said unto them, thus it is written,…. In the above cited books of the Law, the Prophets, and the Psalms; not what after follows, in so many words, but the matter and substance thereof:

and thus it behoved Christ to suffer, and to rise from the dead the third day; it was necessary, both because of the decree and appointment of God, and because of the prophecies and predictions of the Old Testament; see Lu 24:25.

Fuente: John Gill’s Exposition of the Entire Bible

It is written (). Perfect passive indicative of , to write, the usual phrase for quoting Scripture. Jesus now finds in the Old Testament his suffering, his resurrection, and the preaching of repentance and forgiveness of sins to all nations. Note the infinitives , , .

Fuente: Robertson’s Word Pictures in the New Testament

Thus is behoved. The best texts omit. Render, as Rev., thus it is written that the Christ should suffer.

Christ [ ] . Note the article, the Christ, and see on Mt 1:1.

Fuente: Vincent’s Word Studies in the New Testament

THE COMMISSION TO GO TO ALL NATIONS V. 46-48

1) “And said unto them,” (kai eipen autois) “And he explained to them,” to the apostles and the company of His church disciples who were assembled with them, Luk 24:33-35.

2) “Thus it is written,” (hoti houtos gegraptai) “That thus (like this) it has been written,” or this is in, harmony with what has been written concerning me, Isa 53:1-12.

3) “And thus it behoved Christ to suffer and to rise,” (pathein ton Christon kai anastenai) “The Christ was to suffer and to rise again,” the third day, even as I prophesied to you that I would, repeatedly, Mat 16:21; Mat 20:19; Mat 26:31-32.

4) “From the dead the third day:” (ek nekron te trite hemero) “Out of or from among the dead corpses of the tomb on the third day,” Joh 2:19; Mat 26:61; Mat 27:40.

Fuente: Garner-Howes Baptist Commentary

46. And he said to them, Thus it is written. The connection of these words refutes the calumny of those who allege that outward doctrine would be superfluous, if we did not naturally possess some power of understanding. “Why,” say they, “would the Lord speak to the deaf?” But we see that, when the Spirit of Christ, who is the inward Teacher, performs his office, the labor of the minister who speaks is not thrown away; for Christ, after having bestowed on his followers the gift of understanding, instructs them out of the Scriptures with real advantage. With the reprobate, indeed, though the outward word passes away as if it were dead, still it renders them inexcusable.

As to the words of Christ, they are founded on this principle: Whatever is written must be fulfilled, for God declared nothing by his prophets but what he will undoubtedly accomplish.” But by these words we are likewise taught what it is that we ought chiefly to learn from the Law and the Prophets; namely, that since Christ is the end and the soul of the law, (Rom 10:4,) whatever we learn without him, and apart from him, is idle and unprofitable. Whoever then desires to make great proficiency in the Scriptures ought always to keep this end in view. Now Christ here places first in order his death and resurrection, and afterwards the fruit which we derive from both. For whence come repentance and forgiveness of sins, but because our old man is crucified with Christ, (Rom 6:6,) that by his grace we may rise to newness of life; and because our sins have been expiated by the sacrifice of his death, our pollution has been washed away by his blood, and we have, obtained righteousness through his resurrection? He teaches, therefore, that in his death and resurrection we ought to seek the cause and grounds of our salvation; because hence arise reconciliation to God, and regeneration to a new and spiritual life. Thus it is expressly stated that neither forgiveness of sins nor repentance can be preached but in his name; for, on the one hand, we have no right to expect the imputation of righteousness, and, on the other hand, we do not obtain self-denial and newness of life, except so far as

he is made to us righteousness and sanctification, (1Co 1:30.)

But as we have elsewhere treated copiously of this summary of the Gospel, it is better to refer my readers to those passages for what they happen not to remember, than to load them with repetitions.

Fuente: Calvin’s Complete Commentary

(46) Thus it behoved Christ to suffer.Better, as elsewhere, that the Christ should suffer.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

46-49. The discourse 44, at the interview, concerned the application of prophecy to explain the recent events. The present passage, like the parallel in Acts, exhibits some of the main points of the forty days’ teaching.

Fuente: Whedon’s Commentary on the Old and New Testaments

46. Said unto them A subsequent continuation of discourse to the same them, on the same general subject, but with less reference to time or place.

It behooved Not only to fulfil Scripture, but to fulfil the great scheme of salvation of which Scripture itself is a part.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘And he said to them, “Thus it is written, that the Christ should suffer, and rise again from the dead the third day.” ’

The central point in their message as delivered to them by Him was that these very Scriptures had declared beforehand in writing that the Messiah would have to suffer, and would rise again from the dead on the third day. The idea of the ‘Coming One’ as suffering is found in Isa 50:4-8; Isa 52:13 to Isa 53:12, and also in Psa 22:6-21; Daniel 7 (where the son of man suffers before being glorified); Zec 13:7 among others. The Jewish teachers tended to avoid applying the sections concerning suffering to the Messiah, and rather applied them to Israel, while at the same time applying other aspects of the Servant to the Messiah. But Jesus applied them to Himself. The idea of rising on the third day probably resulted from a combination of Isa 53:11-12 with Hos 6:1-2, ‘After two days He will revive us, on the third day He will raise us up and we shall live before Him’.

This was initially spoken of Israel, (God’s vine). But Jesus was here as in Himself representing the true Israel, the true Vine (Joh 15:1). As the Servant God had declared Him to be Israel (Isa 49:3). Thus he could apply it to Himself.

Note the context in Hosea. God will wait ‘in His place’ until Israel acknowledge their guilt and seek His face, and in their distress seek Him and say, ‘come let us return to the Lord’ (let us repent). But this will not be until ‘He has torn that He may heal them, He has stricken and will bind them up’. But when He looked there was no man, no one to stand between, until He raised up the Servant Who was torn for the sins of Israel, and stricken for her iniquity (Isa 53:3-5). this was what first had be played out on the One Who would come as the representative of Israel. And the result will be a reviving and a raising up on the third day, first for Him (Isa 53:10; Isa 53:12) and then for them. For He will have gone before them in order to be a guilt offering and make it possible for all. It could all only be because their representative had first gone through it for them that they would themselves be able to enjoy it.

So as the One Who saw Himself as suffering for Israel, in their place, and as their representative, Jesus also saw Himself as being raised again like them, on the third day.

Indeed the fact is that the Servant’s task could only be fulfilled by resurrection. How else could He see His offspring, prolong His days and receive the spoils of victory (Isa 53:10; Isa 53:12)? (Compare also Isa 52:13-15). And how else could the Son of Man come triumphantly out of suffering into the presence of the Ancient of Days to receive the everlasting kingdom (Dan 7:13-14)? And unless He was raised how could the Holy One ‘not see corruption’ (Psa 16:10)? Resurrection was required as God’s vindication in a suffering world (Isa 26:19). And it is also constantly implied by such statements as Luk 9:24-26. All this was clear from the Scriptures (Luk 18:31). It was also according to Matthew linked by Jesus with Jonah’s time in the fish’s stomach (Mat 12:40), although that is more an illustration than a necessary parallel.

So this is the central point in the Apostolic message, that Jesus suffered and rose again on the third day. And as a result, at the end of Acts, Luke makes clear that the preaching of the Kingly Rule of God involves manifesting all that Jesus is to those who hear and respond (Act 28:23; Act 28:31)

Fuente: Commentary Series on the Bible by Peter Pett

Luk 24:46-47 . being deleted (see the critical remarks), the passage reads: for thus it is written that the Messiah should suffer and rise again , etc., and that there should be announced , etc. By means of Jesus adds the circumstance in the way of motive , on account of which He opened their , etc.; , however, has its reference in these instructions just given: in the manner, in such a way as I have just introduced you into the understanding of the Scripture. What follows, being conceived under the form of doctrinal positions (“the Messiah suffers,” etc.) as far as the end of Luk 24:47 , is then the Messianic summary of Old Testament prophecy.

. ] on the foundation of His name on the confession of this name, to wit, by which the whole evangelic agency is supported depends the announcement of repentance and forgiveness, as far as concerns their specific purpose and their characteristic nature. Comp. Act 3:16 ; Act 4:17 f., Act 5:28 ; Act 5:40 .

] for which Erasmus and Markland conjectured , [279] is the impersonal accusative neuter: incipiendo (Herodotus, iii. 91, and thereon Schweighuser), i.e. so that it (the office of the ) begins , i.e. from Jerusalem (Ast, Lex. Plat . I. p. 288). See Winer, p. 550 [E. T. 779]; Bornemann, Schol. in loc . Comp. Buttmann, Neutest. Gr . p. 321 [E. T. 374 f.].

.] as the metropolis of the whole theocracy. Comp. Isa 2:3 ; Isa 40:9 , and elsewhere; Act 1:8 ; Rom 15:19 .

] among all nations , Mat 28:19 .

[279] As D actually reads. Other attempts at improvement: , . In respect of , followed by Ewald, see the critical remarks.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

DISCOURSE: 1592
THE GOSPEL TO BE FIRST PREACHED AT JERUSALEM

Luk 24:46-47. Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: and that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem.

THE Apostles were to be Christs chosen witnesses respecting all that he had said, and done, and suffered in the world. To qualify them for this office, he gave them all needful instruction, not only whilst he sojourned openly among men, but in the interval between his resurrection and ascension. He opened to them more particularly the principal types and prophecies that related to him, and then opened their understandings also that they might understand them: and thus, by exhibiting the Gospel more fully to their view, and strengthening their organs of vision to behold them, he prepared them for the ministry which they were now speedily to undertake.
The necessity of the death and resurrection of Christ we have before considered [Note: See Disc. on Luk 24:26.]. We now fix our attention on the direction which he gave them,

I.

To preach the Gospel to all nations

The Gospel comprehends two points, repentance towards God, and faith in our Lord Jesus Christ
[Repentance is unknown to the law: that says, Do this, and live; and in the event of transgression, denounces a curse against us [Note: Gal 3:10.]. Whatever there was of repentance enjoined by Moses and the Prophets, it was altogether from a respect to that sacrifice which was in due time to be offered for the sins of men. That it is an evangelical duty, appears from its comprehending the substance of Johns preaching [Note: Mat 3:2.], and of Christ himself [Note: Mat 4:17.], and of the Apostles also, both at, and after, the day of Pentecost [Note: Act 2:38; Act 3:19; Act 17:30.] and to bring men to it, was the end for which Christ died and rose again. This therefore must be preached as an essential part of the Gospel.

Remission of sins also is a distinguishing feature of the Gospel of Christ: it is indeed the glory of the Gospel, that it makes provision for our attainment of that blessing. Not that the remission of sins is bestowed on account of our repentance: repentance prepares the mind for a due reception of it; but it is for the sake of Christ only that it is bestowed: and therefore in our preaching we must particularly mark, that this mercy is the purchase of his blood, and the gift of his grace.]

These are to be preached to all nations
[The blessings of the Mosaic dispensation were confined to the House of Israel; but those of the Gospel are to be extended to all mankind. They are equally necessary for all, free for all, effectual for all: there is not a human being that does not need to repent and seek remission of sins in the name of Christ; for there is no name but his, whereby any man can be saved. Nor is any person excluded from these mercies, if he do not himself thrust them away from him; for the same Lord over all is rich unto all that call upon him. Nor shall any have reason to complain that they are not sufficient for him; for all that believe are justified for all things. Hence the offer of them must be made to all; we must go into all the world, and preach the Gospel to every creature.]

Our Lord however enjoined his Apostles

II.

To begin their ministration of it at Jerusalem

It had been foretold that the law should go forth from Zion, and the word of the Lord from Jerusalem. But there were also important reasons in our Lords mind, why his Gospel should in the first instance be published there. It would be eminently useful,

1.

To confirm his truth

[If the Apostles had left Jerusalem, and gone at once to the heathen, it would have appeared as if they had despaired of succeeding where their testimony might be inquired into, and were practising an imposition on those who were unable to contradict them. Thus the Gospel would have been universally regarded as a cunningly-devised fable. But by beginning at the very place where their Master was crucified, and bearing their testimony respecting his resurrection, in the very place where he had been put to death, and before the people who were most interested in controverting their statements; and being enabled too to confirm their word with signs and miracles; being successful also in convincing hundreds and thousands that Christ was indeed risen, and was the only Saviour of the world; all this carried such conviction along with it, that even to this hour the enemies of Christianity are confounded by it, nor can find any reasonable plea for doubting what is so firmly and incontrovertibly established ]

2.

To magnify his mercy

[When we reflect on all the miracles that Christ had wrought in support of his assertions, and what indignities had been offered to him by all ranks and orders of people at Jerusalem; and at last what a cruel death they had inflicted on him; we might well expect that he should exclude that murderous city from any share of his mercy. He might well have said to his Disciples, Go and preach repentance and remission of sins to all nations; but come not near Jerusalem, that wicked city, that has filled up the measure of its iniquities in the murder of its Messiah. But instead of laying any such injunction on them, he commands them to be peculiarly mindful of that city, and to begin their ministrations there: so that, if they should have access to the priests, who demanded sentence against him, or to any of the people, who, in the various ways, by mockings, by scourgings, by nailing him to the cross, by piercing him with the spear, executed it upon him, they might declare to them his readiness to forgive all their trespasses, and, by the blood he had shed, to cleanse them from the guilt of shedding it. What wonderful mercy was here! James and John, upon a small provocation that was offered him, would have called down fire from heaven to consume a whole village: but their Lord, after having sustained the utmost injuries that ingenious cruelty could inflict, was anxious only for the salvation of the persons that had inflicted them. Here was mercy, such as none but God could exercise [Note: Hos 11:8-9.].]

3.

To encourage sinners to the end of time

[It is common with men, when convinced of sin, to despond, as if they had sinned beyond the reach of mercy: the advantages they have lost, the favours they have abused, the iniquities they have committed, seem to form such a load of guilt as can never be removed from their souls. But who ever lost more advantages, or abused more favours, or committed greater iniquities, than they who crucified the Lord of glory? Yet they were the first objects of our Redeemers pity and compassion. So then shall it be with all who truly desire to find acceptance with him: Where sin has abounded, grace shall much more abound; even as Paul obtained mercy, that in him, as the very chief of sinners, God might shew forth all long-suffering, for a pattern to them that shall hereafter believe on him to life everlasting.]

To improve this subject, we would entreat you,
1.

To embrace this salvation

[To you is the word of this salvation sent; and as ambassadors from Christ, we beseech you to receive it with all thankfulness. Nor think it a hard matter to repent, and flee to Christ, when the remission of your sins is suspended on it, and shall be insured by it O let not Christ shed his blood in vain; nor us, as his ministers, commend to you his grace in vain! ]

2.

To imitate this example

[Do you admire this unbounded love of Christ to sinners? Know that, in this, he has left you an example, that you should follow his steps. You have been greatly injured perhaps by a fellow-creature: return not then the injury; but render good for evil, and blessing for cursing. This is to tread in the steps of Christ, and to approve yourselves his true Disciples. If your enemy hunger, feed him; if he thirst, give him drink: and labour to heap coals of fire on his head, to melt him into love. Be not overcome of evil; but overcome evil with good [Note: This may be made an useful subject for Missions to the Jews, by shewing, that whilst we imitate the example of Christ in love to our enemies, we should follow his direction in seeking with peculiar and unremitting diligence the restoration and salvation of the Jews: for, where and when were we ever authorized to neglect them, as we have done for 1800 years.].]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

46 And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day:

Ver. 46. Thus it is written, &c. ] All things done and suffered by our Saviour were punctually and exactly foretold and foreshown by Moses and the prophets; and especially by Isaiah, who writes more like an evangelist than a prophet; and is therefore called the Evangelical Prophet. (Jerome.)

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

Luk 24:46 gives the conclusion of the expository discourse in Christ’s own words ( , ) = the gist of prophecy is: the suffering and resurrection of the Christ, and the preaching in the name of the Risen One, to all nations, of repentance unto the remission of sins.

Fuente: The Expositors Greek Testament by Robertson

rise. App-178.

from = out from among. Greek. ek. App-104.

the dead. App-139. See note on Mat 17:9. the third day. See App-148and App-156.

Fuente: Companion Bible Notes, Appendices and Graphics

Luk 24:46. ) and therefore thus.

Fuente: Gnomon of the New Testament

Luk 24:26, Luk 24:27, Luk 24:44, Psa 22:1-31, Isa 50:6, Isa 53:2-12, Act 4:12, Act 17:3, 1Pe 1:3

Reciprocal: 2Ch 4:4 – three Psa 18:36 – enlarged Isa 49:6 – that thou mayest Dan 9:26 – Messiah Amo 7:15 – Go Mat 16:21 – began Mat 17:9 – until Mat 17:22 – The Son Mat 20:19 – the third Mat 22:4 – other Mat 26:24 – Son of man goeth Mar 9:9 – till Mar 16:6 – he is risen Luk 11:30 – General Luk 17:25 – must Luk 22:22 – truly Joh 11:50 – General Act 1:8 – and ye Act 2:24 – because Act 2:32 – whereof Act 4:18 – not to speak Act 17:31 – in that Act 26:20 – repent Act 26:22 – none Act 26:23 – Christ Rom 3:29 – General Rom 10:14 – and how shall 1Co 1:23 – we 1Co 15:3 – I delivered 1Co 15:4 – according 2Ti 2:8 – raised Heb 2:10 – it Heb 7:26 – became Heb 9:23 – the heavenly

Fuente: The Treasury of Scripture Knowledge

THE GOSPEL OF THE CROSS

(He) said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: and that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem.

Luk 24:46-47

I have recited as our text that most dogmatic of Christs recorded instructions to His Church after His Resurrection, in view of the evangelisation of the world.

I. The whole burden of the words is thisHis dying work, His resurrection power, the sin of man shown in His light, the forgiveness of man given for His sake: Thus it is written, that the Christ should suffer, and should rise again, and that repentancethe recognition, the confession, the forsaking of sinand then remissionamnesty, pardon, welcome, peace with Godshould be preached in His name. All other blessings, but these first. For these He suffered. For these He was exalted. He is enthroned, a Prince and Saviour, to give repentance and remission. And this, not to one race or type of manhood rather than to another. Semite, Hamite, Turanian, Aryan, all have sinned, and all must thus be called and blessed. The message was alike to begin at Jerusalem, specimen and type of whole regions of the Orient, and to extend to all the nations of every continent and every sea.

II. As the Master, so the servants.In the apostolic writers we have chosen types of character profoundly varied. In the regions and races they address, in speech and in epistle, we have chosen samples of the world. The Hebrew is there, and the Athenian, the Roman, the Levantine, the Galatian Celt, the Phrygian of the remote Lycus, enamoured of the theosophy of the remoter East. To them messages are sent by men as different in cast of character and trend of thought as Paul, and Peter, and John. But every messenger to every tribe and mission sends a gospel which, however rich, and varied, and locally adjusted in its circumference, is the same thing at its centre; it is the preaching of the Cross.

III. Is this old gospel of the Cross a narrow gospel?Yes; just as narrow as the gate and as the way of which our Master spoke of old. Is it a narrow gospel? No; in its beating heart, warm with the blood of the Atonement, there lie, always ready for infinite expansion, all the blessings, for eternity and for time, lodged for us by the Father in the Son, and liberated for us by the sacrifice of His death; for ever blessed be His Name. In that Name our missionaries, the messengers of the churches, and the glory of Christ, go to all the nations. They go to teach them many things, yea, all things which He has commanded. They go to gather and to combine; to minister the Lords ordinances; to build up men in the Lords Body; to equip His disciples for His service; to lead them out into His holy war. But first and most they go to preach, and to glorify, His Cross. For themselves, that Cross, borne for their own salvation, is the Divine peace and power for their suffering as for their witness. In that Sign they conquer.

Bishop H. C. G. Moule.

Illustration

From error and misunderstanding so runs the Litany of the Moravians, from the loss of our glory in Thee, from coldness to Thy merits and Thy death, preserve us, gracious Lord and God.

Fuente: Church Pulpit Commentary

6

Thus it is written. We know this refers to Psa 16:8-10, for Peter quotes it in Act 2:25-32, and applies it in the same way that Jesus does in our verse. Since this is the only place in the Old Testament where the prophecy of the third day is said to be written, the question would be raised about how that phrase is connected with it, when the words are not found in that text. The answer is found in the statement that Jesus was not to remain in the grave long enough for his body to begin decaying, or see corruption. In Joh 11:39 we learn that a body would begin to decay after four days, hence Jesus must rise before that many days to prevent his body from decaying. And the other requirement of scripture was that He be in the grave three days and three nights. All of this brings the conclusion that Jesus was to rise from the dead the third day, according to the present verse. Behoved is from a word that means, “it was necessary and proper.” In order to fulfill what was written, it was necessary for Christ to accomplish these things.

Fuente: Combined Bible Commentary

Luk 24:46. Thus it is written, that the Christ should suffer, etc. Here, as everywhere, suffering and glory are inseparably connected.

Fuente: A Popular Commentary on the New Testament

CXLII.

THE GREAT COMMISSION GIVEN.

(Time and place same as last section.)

aMATT. XXVIII. 18-20; bMARK XVI. 15-18; cLUKE XXIV. 46, 47.

a18 And Jesus came to them and spake unto them, saying, All authority hath been given unto me in heaven and on earth. b15 And he said unto them, Go ye atherefore, binto all the world, and preach the gospel to the whole creation. aand make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit: 20 teaching them to observe all things whatsoever I commanded you: b16 He that believeth and is baptized shall be saved; but he that disbelieveth shall be condemned. cThus it is written, that the Christ should suffer, and rise again from the dead the third day; 47 and that repentance and remission of sins should be preached in his name unto all the nations, beginning from Jerusalem. [The verses from Luke are taken from a later conversation, which will be handled in our Psa 8:6, 1Co 15:27, 1Co 15:28, magnifies instead of detracting from their wonderful import, for he deems its necessary to state that the Father himself is not subject to the Son. Surely in connection with this marvelous celestial power, his dominion over out tiny earth would not need to be mentioned if it were not that we, its inhabitants, are very limited in our conception of things, and require exceedingly plain statements. The command calls for the Christianizing of all nations. If we realized better that authority with which Christ prefaces his commission, the conquest of the nations in his name would seem to us a small matter indeed, and we should set about it expecting to witness its speedy accomplishment. The structure of the sentence in the original Greek shows that it is the disciples and not the nations who are to be baptized; according to the commission, therefore, one must be made a disciple before he can be baptized. Baptism brings us into divine relation to God. Being a part of the process of adoption, it is called a birth ( Joh 3:5). The baptized Christian bears the name into which he is baptized ( Rom 2:24, Jam 2:7). Luke sums up the whole commission by recording the words of Christ, wherein he states that he suffered that it might be preached to all nations that if men would repent, God could now forgive ( Rom 3:26). From Luke’s record we also learn that the preaching of these glad tidings was to begin at Jerusalem.] b17 And these signs shall accompany them that believe: in my name shall they cast out demons; they shall speak with new tongues; 18 they shall take up serpents, and if they drink any deadly thing, it shall in no wise hurt them; they shall lay hands on the sick, and they shall recover. [The Book of Acts gives examples of each one of these except the fourth, and though we have no record of a disciple escaping the effects of drinking poison, [763] there is little doubt that in the many persecutions such cases did occur.] aand lo, I am with you always, even unto the end of the world. [This is a promise not of bare companionship, but of full sympathy and support ( Isa 43:2, Exo 33:15, Jos 1:5). The duration of this promise shows that it is intended for all disciples.]

[FFG 762-764]

Fuente: McGarvey and Pendleton Commentaries (New Testament)