Exegetical and Hermeneutical Commentary of Acts 21:28
Crying out, Men of Israel, help: This is the man, that teacheth all [men] every where against the people, and the law, and this place: and further brought Greeks also into the temple, and hath polluted this holy place.
28. crying help ] The cry as if an outrage had been committed, and they, the strangers visiting Jerusalem, were the persons who could afford the best testimony to what had been done. For had they not seen and heard Paul in Ephesus and elsewhere?
This people ] They would intimate that he was bringing the whole nation into contempt. The Jews no doubt were treated with contempt among the Gentiles, and to hear that one of their own nation had helped this on would rouse them as much as anything could.
and the law, and this place ] How great a change has come over the Apostle since the day when he joined with those who charged Stephen (ch. Act 6:13), with speaking blasphemous words against this holy place (the Temple) and the law. Now a like multitude brings similar charges against him.
and further brought ( Rev. Ver. “and moreover he brought”) Greeks also into the temple ] There was in the Temple a “court of the Gentiles” but the accusation against the Apostle was, that during his own sojourn in the sacred precincts he had brought his companions into places which were forbidden to them. How unscrupulous their charge was is indicated by the plural “Greeks,” whereas the only person to whom such a term could be applied was Trophimus.
and hath polluted ( Rev. Ver. “defiled”) this holy place ] They themselves as Jews were in the court allotted to their nation, and which was deemed more sacred than that of the Gentiles. The Greek word is literally “made common,” and carries the thought back to St Peter’s vision, where the Gentiles were figured by the beasts which the Apostle deemed “ common or unclean” (Act 10:14).
Fuente: The Cambridge Bible for Schools and Colleges
Men of Israel – Jews. All who are the friends of the Law of Moses.
This is the man … – This implies that they had before given information to the Jews at Jerusalem that there was such a man, and they now exulted in the fact that they had found him. They therefore called on all these to aid in securing and punishing him.
That teacheth … – See the notes on Act 6:13-14.
Against the people – The people of the Jews. That is, they pretended that he taught that the customs and laws of the Jewish nation were not binding, and endeavored to prejudice all people against them.
And the law – The Law of Moses.
And this place – The temple. Everything against the Law would be interpreted also as being against the temple, as most of the ceremonies required in the Law were celebrated there. It is possible also that Paul might have declared that the temple was to be destroyed. Compare Act 6:13-14.
And further, brought Greeks … – The temple was surrounded by various areas called courts. See the notes on Mat 21:12. The outermost of these courts was called the court of the Gentiles, and into that it was lawful for the Gentiles to enter. But the word temple here refers, doubtless, to the parts of the area appropriated especially to the Israelites, and which it was unlawful for a Gentile to enter. These parts are marked GGGG in the plan of the temple. See the notes at Mat 21:12.
And hath polluted … – He has defiled the temple by thus introducing a Gentile. No greater defilement, in their view, could scarcely be conceived. No more effective appeal could be made to the passions of the people than this.
Fuente: Albert Barnes’ Notes on the Bible
Verse 28. This is the man that teacheth, c.] As much as if they had said: This is the man concerning whom we wrote to you who in every place endeavours to prejudice the Gentiles against the Jews, against the Mosaic law, and against the temple and its services.
Brought Greeks also into the temple] This was a most deliberate and malicious untruth: Paul could accomplish no purpose by bringing any Greek or Gentile into the temple; and their having seen Trophimus, an Ephesian, with him, in the city only, was no ground on which to raise a slander that must so materially affect both their lives. Josephus informs us, War, lib. v. cap. 5, sec. 2, that on the wall which separated the court of the Gentiles from that of the Israelites was an inscription in Greek and Latin letters, which stated that no stranger was permitted to come within the holy place on pain of death. With such a prohibition as this before his eyes, was it likely that St. Paul would enter into the temple in company with an uncircumcised Greek? The calumny refutes itself.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Men of Israel; minding them by this compellation, of their being a peculiar people unto God, and that none might be admitted with them in his worship. A charge is laid against St. Paul consisting of divers articles, but all false; for he was a most zealous lover of that people, and taught them nothing but the true use and meaning of the law: but thus they had done to our Saviour, Mat 26:61, and to St. Stephen, Act 6:13.
Into the temple; that is, into the court of the Jews, which is so far unlawful, that they might have killed a Roman if he had come in there; and everyone was warned by an inscription upon the pillars, M , That no stranger or foreigner might come into that holy place.
Fuente: English Annotations on the Holy Bible by Matthew Poole
Crying out, men of Israel, help,…. The Arabic and Ethiopic versions read, “help us”; to hold Paul, on whom they had laid their hands, and to assist in beating him: but why such an outcry for help against a single man, and he but little of stature, and weak in body, and so easily held and overpowered? it may be they chose to engage others with them, to give the greater countenance to their actions, and for their own security and protection, should they be opposed or called to an account;
this is the man that teacheth all men everywhere against the people; the people of the Jews, saying that they were not the only people of God; that God was the God of the Gentiles, as well as of the Jews; that God had chosen, and called, and saved some of the one, as well as of the other; that the Gentiles shared in the favour of God, and the blessings of the Messiah; that the Gospel was to be preached to them, and a people taken out of them for his glory; and that the people of the Jews would be rejected for their unbelief and impenitence, and in a little time utterly destroyed as a nation; which, and the like, these Asiatic Jews interpreted as speaking against them; whereas no man had a stronger natural affection for his countrymen, or a more eager and importunate desire for their spiritual and eternal welfare, than the apostle had;
and the law; the law of Moses, both moral and ceremonial; for they not only were displeased with him for asserting the abrogation of the latter, but traduced him as an enemy to the former; representing him as an Antinomian, because he denied justification to be by the works of the law, and asserted Christ to be the end of the law for righteousness; whereas he was so far from making void the law hereby, that he established it, and secured the rights and honours of it; yea, they went further, and represented him as a libertine, saying, let us do evil that good may come; but this was all calumny:
and this place: meaning the temple, in which they then were; the Alexandrian copy reads, “this holy place”; as it is expressed in a following clause; the reason of this charge was, because that he had taught, that the sacrifices of God were the sacrifices of prayer and of praise, and that these were to be offered up in every place; and that divine service and religious worship were not tied to the temple at Jerusalem, but that, agreeably to the doctrine of Christ, men might worship the Father anywhere, and lift up holy hands in every place; and perhaps he might have asserted, that the temple of Jerusalem would be destroyed in a short time, as Christ had predicted:
and further, brought Greeks also unto the temple, and hath polluted this holy place; that part of the temple, which they supposed Paul had brought Greeks or Gentiles into, could not be the most holy place, for into that only the high priest went, once a year; nor that part of the holy place called the court of the priests, for into that only priests went, and other Israelites were not admitted, unless on some particular occasions; as to lay hands on the sacrifice, for the slaying of it, or waving some part of it x; but it must be either the court of the Israelites, or the court of the women, into which Paul, with the four men that had the vow, entered; and as Dr. Lightfoot thinks, it was the latter; for in, the south east of this court was the Nazarite’s chamber, in which they boiled their peace offerings, shaved their heads, and put the hair under the pot y: now though Gentiles might come into the mountain of the house, which was all the outmost circumambient space within the wall, which encompassed the whole area, yet they might not come into any of these courts, no, nor even into what they call the “Chel”; for they say, that the Chel is more holy than the mountain of the house, because no Gentile, or one defiled with the dead, enters there z; now the Chel was an enclosure before these courts, and at the entrance into it pillars were erected, and upon them were inscriptions in Greek and Latin, signifying that no strangers should enter into the holy place a.
x Misn. Celim, c. 1. sect. 8. y Misn. Middot, c. 2. sect. 5. z Misn. Celim, ib. a Joseph. Antiqu. l. 15. c. 14. sect. 5.
Fuente: John Gill’s Exposition of the Entire Bible
Help (). Present active imperative of , to run () at a cry (), as if an outrage had been committed like murder or assault.
All men everywhere ( ). Alliterative. is a variation in MSS., often , and here only in the N.T. The charges against Paul remind one of those against Stephen (Ac 6:13) in which Paul had participated according to his confession (22:20). Like the charges against Stephen and Jesus before him truth and falsehood are mixed. Paul had said that being a Jew would not save a man. He had taught the law of Moses was not binding on Gentiles. He did hold, like Jesus and Stephen, that the temple was not the only place to worship God. But Paul gloried himself in being a Jew, considered the Mosaic law righteous for Jews, and was honouring the temple at this very moment.
And moreover also he brought Greeks also into the temple ( H ). Note the three particles ( ),
and ()
still more ()
also or
even (). Worse than his teaching () is his dreadful deed: he actually brought (, second aorist active indicative of ). This he had a right to do if they only went into the court of the Gentiles. But these Jews mean to imply that Paul had brought Greeks beyond this court into the court of Israel. An inscription was found by Clermont-Ganneau in Greek built into the walls of a mosque on the Via Dolorosa that was on the wall dividing the court of Israel from the court of the Gentiles. Death was the penalty to any Gentile who crossed over into the Court of Israel (The Athenaeum, July, 1871).
Hath defiled this holy place ( ). Present perfect active of , to make common (see on 10:14). Note vivid change of tense, the defilement lasts (state of completion). All this is the substance of the call of these shrewd conspirators from Ephesus, Jews (not Jewish Christians, not even Judaizers) who hated him for his work there and who probably “spoke evil of the Way before the multitude” there so that Paul had to separate the disciples from the synagogue and go to the School of Tyrannus (19:9f.). These enemies of Paul had now raised the cry of “fire” and vanish from the scene completely (24:19). This charge was absolutely false as we shall see, made out of inferences of hate and suspicion.
Fuente: Robertson’s Word Pictures in the New Testament
This place. The temple. Compare the charge against Stephen, ch. 6 13. Greeks. See on ch. Act 6:1.
Temple [] . See on Mt 4:5. The Jews evidently meant to create the impression that Paul had introduced Gentiles into the inner court, which was restricted to the Jews. The temple proper was on the highest of a series of terraces which rose from the outer court, or Court of the Gentiles. In this outer court any stranger might worship. Between this and the terraces was a balustrade of stone, with columns at intervals, on which Greek and Latin inscriptions warned all Gentiles against advancing farther on pain of death. Beyond this balustrade rose a flight of fourteen steps to the first platform, on which was the Court of the Women, surrounded by a wall. In this court were the treasury, and various chambers, in one of which the Nazarites performed their vows. It was here that the Asiatic Jews discovered Paul
Fuente: Vincent’s Word Studies in the New Testament
1) “Crying out, Men of Israel, help,” (krazontes andres Israelitai bontheite) “Crying out boisterously, repeatedly, ye responsible men, Israelites, help,” help us detain him, don’t let him get away!
2) “This is the man that teacheth aII men everywhere,” (houtos estim ho anthropos pantos pantache didaskon) “This is the man repeatedly or continually teaching all men everywhere, everywhere he goes;” a charge restated Act 24:5-6, and effectively rebutted by Paul before Felix, Act 24:10-23.
3) “Against the people, and the law, and this place: (ho kata tou kaou kai tou nomou kai tou topou totou) “Against the law (of Moses), the people (of the law, the Jews) and against this place,” the temple. It was a charge of blasphemy much as that brought against Stephen, Act 6:13.
4) “And further brought Greeks also into the temple,” (heti te kai hellenas eiselgagen eis to heiron) “And also even brought Greeks into the temple proper;” How dishonest, unscrupulous, and prejudicial the accusation was! They charged that he had brought “Greeks,” plural, into the temple place, when Trophimus was the only person to whom the term could be applied, Act 21:29.
5) “And hath polluted this Holy Place.” (kai kekoinoken ton hagion topon touton) “And he has profaned this Holy Place.” This was an imaginative conjecture, a supposition without factual evidence, an exaggerated charge out of harmony with the facts.
Five falsehoods rolled from the lying tongues of these unbelieving Jews against Paul, as follows:
1) He had not “taught all men everywhere,” in the first place.
2) He had not “taught against the Jewish people.” He loved them, Rom 9:1-3.
3) He had not taught against the Law,” but that Jesus fulfilled it.
4) He had not “taught against the temple.”
5) He had not “polluted the temple place,” as they supposed.
The foulest, most vulgar charges, usually have some fact as a basis, the dishonesty occurs when facts are interpreted, exaggerated out of context.
Fuente: Garner-Howes Baptist Commentary
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28. Men of Israel, help. They cry out as if they were in extreme danger, and they call upon all men to help them, as if all religion were in hazard. Whereby we see with what furious hatred they were inflamed against Paul, only because in showing that the full and perfect truth is found in Christ, he taught that the figures of the law had an end. Now, whereas they conceive a false opinion, having seen Trophimus, they do more betray by this headlong lightness how venomous they be. They accuse Paul of sacrilege. Why? because he brought into the temple a man which was uncircumcised. But they laid a most cruel − (489) crime to the charge of an innocent through a false opinion. Thus the boldness of those men useth commonly to be preposterous who are carried away with an opinion conceived before. But let us learn by such examples to beware of the distemperature of affections, and not to let light prejudices have the rein, lest we run headlong upon the innocent, being carried with blind force. −
(489) −
“
Atrocissimum,” most atrocious.
Fuente: Calvin’s Complete Commentary
28. Men of Israel A popular patriotic war cry.
Brought Greeks (See note on Joh 2:14.) To the inscription upon the wall of this court Titus, the Roman destroyer of Jerusalem, once made a most indignant reference: Have ye not, O ye accursed, by our permission put up this partition wall before your sanctuary? Have not you been allowed to put up the pillars thereto belonging at due distances, and on it to engrave in Greek, and in your own letters, this prohibition, that no foreigner should go beyond that wall? Have we not given you leave to kill such as go beyond it, though he were a Roman?” Wars, Act 4:2 ; Act 4:4.
Fuente: Whedon’s Commentary on the Old and New Testaments
Act 21:28. Teachethagainstthe law, and this place: Every thing contrary to the law would be justly interpreted as contrary to the temple which was so evidently supported by a regard to it: but perhaps St. Paul might have declared that the destruction of the temple was approaching; which declaration we know was charged on Stephen as a great crime, ch. Act 6:14. They urged further against St. Paul, that he brought Greeks, or Gentiles, into the temple. Now it is universally acknowledged, that any stranger might worship in that which was called “the court of the Gentiles;” but these zealots, without any proof but an uncertain conjecture and rumour, imagined that St. Paul had brought some uncircumcised Gentiles into the inner part of the court, which was appropriated to the people of Israel, and notified as such by Greek and Latin inscriptions on several of the pillars which stood in the wall that separated it, viz. “No foreigner must enter here.”If any person violated this law, he was liable to be put to death. But it is to be observed by the way, that a proselyte, who by circumcision had declared his submission to, and acceptance of the whole Jewish religion, was no longer looked upon as a foreigner, but as one naturalized,and so a fellow-citizen.
Fuente: Commentary on the Holy Bible by Thomas Coke
Act 21:28-29 . . .] Act 6:14 .
. . .] and, besides, he has also (further, in addition thereto) brought Greeks (Gentiles) into the temple . As to , see on Act 19:27 . That by we have to understand the court of the Israelites , [129] is self-evident, as the court of the Gentiles was accessible to the Greeks (Lightfoot, ad Matth . p. 58 f.).
] the plural of category, which Act 21:29 requires; so spoken with hostile intent.
Act 21:29 is not to be made a parenthesis.
. . .] there were, namely, people, who had before (before they saw the apostle in the temple, Act 21:27 ) seen Trophimus in the city with him . Observe the correlation in which the . [130] stands with , and the with on the one hand, and with on the other. So much the more erroneous is it to change the definite , before , into an indefinite formerly , which Otto, Pastoralbr . p. 284 ff., dates back even four years, namely, to the residence in Jerusalem mentioned in Act 18:22 . Beyond doubt the does not point back farther than to the time of the present stay in Jerusalem, during which people had seen Trophimus with Paul in the city, before they saw the latter in the temple .
] see Act 20:4 . Among those, therefore, who accompanied the apostle , Trophimus must not have remained behind in Asia, but must have gone on with the apostle to Jerusalem. Comp. on Act 27:2 .
] The particular accusation thus rested on a hasty and mistaken inference; it was an erroneous suspicion expressed as a certainty, to which zealotry so easily leads!
] comp. Joh 8:54 .
[129] On the screen of which were columns, with the warning in Greek and Latin: , Joseph. Bell . v. 5. 2.
[130] The is not local , as in Act 2:25 (my former interpretation), but, according to the context, temporal . The usus loquendi alone cannot here decide, as it may beyond doubt be urged for either view; see the Lexicons. So also is it with . The Vulgate, Erasmus, Luther, Castalio, Calvin, and others neglect the entirely. Beza correctly renders: antea viderant .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
28 Crying out, Men of Israel, help: This is the man, that teacheth all men every where against the people, and the law, and this place: and further brought Greeks also into the temple, and hath polluted this holy place.
Ver. 28. Crying, Men of Israel, help, this is the man, &c. ] An admirable and graphic description of this tumult; every circumstance set forth to the life as it were. No poet could have done it with more skill and artifice. There is as good rhetoric in the Bible as in any heathen orator whatsoever. It was therefore a foolish and profane fear of Politian, Longolius, Bonamicus, and other Logodaedali, that if they should read the Scriptures, they should mar the purity of their style. “This is the man that teacheth,” &c. There is not a true word in all this outcry. So Elias was called a troubler, Luther a trumpeter of rebellion, Melancthon a blasphemer of God and his saints, Calvin a Mahometan, Zanchius an Anabaptist, a Swenckfeldian, Novatian, and what not? Arminius paved his way first by aspersing and sugillating the fame and authority of Calvin, Zuinglius, Beza, Martyr, and other champions of the truth. The Papists reported the Waldenses (those ancient Protestants) to be Manichees, Arians, Catharists, &c., as they do us to be libertines, enthusiasts, atheists, &c. Contra sycophantae morsum non est remedium. They set their mouths against heaven, and their tongue walketh through the earth, Psa 73:9 . But God will cut out such false tongues, Psa 12:3 , and broil them upon coals of juniper, Psa 120:4 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
28. ] The generic plural: only one is intended, see next verse. They meant, into the inner court, which was forbidden to Gentiles.
Fuente: Henry Alford’s Greek Testament
Act 21:28 . .: the title which would remind them of the special dignity and glory of their nation, of its hopes and obligations. : as if against some outrage, or perhaps as if to apprehend Paul, or to attack him in doing anything to admit the Gentiles, , to God’s fold, St. Paul was exposing himself to the hatred of these unbelievers amongst his countrymen, 1Th 2:16 , Hort, Judaistic Christianity , p. 107. : contemptuous. : the name for Israel, see on Act 4:25 , the same charge in almost the same words had been brought against St. Stephen, Act 6:13 ; “before the Jewish authorities blasphemy was alleged, before the Roman, sedition”. , or – , W.H [361] , cf. Act 17:30 , 1Co 4:17 . : only here. The three words show the exaggerated nature of the charge; on St. Luke’s characteristic use of and kindred words see p. 51. , connecting thus closely the alleged act of introducing Gentiles into the Temple with the foregoing, as an illustration that Paul did not confine himself to preaching against the Holy Place, but had proceeded to defile it by his action; but cf. Simcox, Language of the N.T. , p. 163, “and further hath brought Greeks also ,” cf. Act 19:27 . : only one man, Trophimus, had been actually seen with Paul, so that we again note the exaggerated charge, and even with regard to Trophimus, , they only conjectured they had no positive proof. : perfect, “sed manet pollutio,” Blass, in loco , see also Gram. , p. 194.
[361] Westcott and Hort’s The New Testament in Greek: Critical Text and Notes.
Fuente: The Expositors Greek Testament by Robertson
Men of Israel. See note on Act 1:11; Act 2:22.
This = This one, this fellow.
man. Greek. anthropos. App-123.
against. Greek. kata. App-104.
people. Greek. laos. See Act 2:47.
this place: i.e. the Temple.
further = moreover.
Greeks. Greek. Hellen.
Fuente: Companion Bible Notes, Appendices and Graphics
28. ] The generic plural: only one is intended, see next verse. They meant, into the inner court, which was forbidden to Gentiles.
Fuente: The Greek Testament
Men: Act 19:26-28, Act 24:5, Act 24:6
This is: Act 21:21, Act 6:13, Act 6:14, Act 24:5, Act 24:6, Act 24:18, Act 26:20, Act 26:21
brought: Jer 7:4-15, Lam 1:10
Reciprocal: Num 16:41 – Ye have Jos 10:4 – and help 2Sa 7:7 – feed 2Ki 6:26 – my lord Neh 13:7 – in preparing Jer 12:6 – yea Eze 44:1 – the outward Eze 44:7 – ye have brought Mat 5:17 – to destroy the law Mat 22:34 – they Mat 27:23 – But Luk 4:29 – and thrust Joh 12:20 – Greeks Act 2:14 – Ye men Act 2:22 – men Act 6:11 – against Moses Act 14:1 – Greeks Act 17:4 – the devout Act 17:6 – These Act 18:13 – General Act 19:28 – they Act 25:7 – and laid Act 26:17 – Delivering Rom 10:2 – that they 2Co 11:26 – in perils by mine Gal 5:11 – why Phi 1:12 – that
Fuente: The Treasury of Scripture Knowledge
8
Act 21:28. Like most riotous demonstrations, the motive was a false accusation. The mob accused Paul of opposing the law. (See comments at verses 20, 21.) They even accused him of bringing some Greeks (Gentiles) into the temple for the purpose of corrupting it.
Fuente: Combined Bible Commentary
Act 21:28. Crying out, Men of Israel, help: This is the man that teacheth all men everywhere against the people, and the law, and this place. The immediate provocation no doubt was the fact of Paul being in company with one known to be a Gentile. Paul they hated; they had watched him for several days with some surprise as a Nazarite constantly going in and out of the second court, where was situated the chambers where the Nazarites performed their vows (Middoth, quoted by Howson, St. Paul, chap, 21), and into which no Gentile on pain of death might enter. After some days they saw him in the outer court (the court of the Gentiles), with Trophimus the Ephesian: they at once concluded he had been taking this un-circumcised Gentile with him into the inner court, where only an Israelite might penetrate. The angry men at once seized him, and, acting on a mere suspicion, directly charged him with sacrilege. But they accused him, besides, of having taught all men everywhere not only against the Law and the Temple, which was the old charge brought against Stephen and a greater than Stephen, but of having taught all men against the people. This was really the great accusation which the Jews brought in the case of Paul, and was of course based upon his well-known and famous work among the Gentile peoples, whom Paul taught everywhere were fellow-heirs with Israel of the kingdom. This levelling up of the long-despised alien, the rigid and exclusive Jew bitterly rebelled against, hence the burning hostility against Paul.
And further brought Greeks into the temple, and hath polluted this holy place. That is to say, Paul had brought Trophimus into that part of the temple interdicted to foreigners, not being Jews. The first court, called the Court of the Gentiles, could be entered by allJew and Gentile alike.
The temple of Jerusalem in the first century of the Christian era was erected on the old area once occupied by the threshing-floor of Araunah, but greatly enlarged by means of laborious substructions after King Davids death. The temples of Solomon and Zerubbabel had successively stood upon it, and now the partially new house of Herod occupied the same place.
The outer court was a square; it was known in the old prophetic books as the Court of the Lords House. Josephus calls it the Outer Temple. In the Apocrypha and Talmud it is known as the Mountain of the House. In this enclosure Gentiles might walk. It was paved with stones of various colours, and was surrounded with a covered colonnade of great magnificence. About the south-east angle of this court was the Porch of Solomon where Jesus walked (Joh 10:23). It was in this great outer court that the money-changers kept their exchange tables, and where beasts for sacrifice were sold. It was here, too, that Peter and John nearly a quarter of a century before had healed the lame man (Acts 3). This outer court was connected with the city and the Mount Zion quarter by means of a bridge over the intervening valley.
Near the north-west corner of this court of the Gentiles arose that series of enclosed terraces, communicating with one another by flights of steps, on the summit of which was the sanctuary. A balustrade of stone fenced off these more sacred enclosures. This was the middle wall of partition alluded to, Eph 2:14. The first flight of steps led up to a platform called the Court of the Women, so named because no woman of Israel might penetrate beyond this enclosure. The Nazarite chambers led out of this terrace or court, which also it is supposed contained the treasury. It was here that St. Paul was believed to have introduced Trophimus. Above this terrace were the Court of Israel and the Court of the Priests. Here the sacrifices were offered. The temple itself, including the vestibule, the Holy Place, and the Holy of Holies, rose above all these raised terraces, and was approached by a flight of twelve steps from the Court of the Priests.
Fuente: A Popular Commentary on the New Testament
See notes on verse 27