35<\/strong>. shall lose it<\/em> ] This solemn saying our Lord is found to have uttered on no less than four<\/em> several occasions: ( a<\/em>) here, which corresponds with Mat 16:25<\/span>, Luk 9:24<\/span>; ( b<\/em>) Mat 10:39<\/span>; ( c<\/em>) Luk 17:33<\/span>; ( d<\/em>) Joh 12:25<\/span>.<\/p>\n Mar 8:35<\/span><\/p>\n For whosoever will save his life shall lose it.<\/em><\/p>\n<\/p>\n Bearing the cross<\/strong><\/p>\n A three-fold inducement is here held out.<\/p>\n I. <\/strong>Each man has two lives-A lower and earthly, and a higher and heavenly. If any man thinks only of the former, and makes everything bend to that, with all its temporal enjoyments and self-pleasing, he will forfeit all right to the latter. If, however, he learns to sit loosely to that, and is prepared to resign it whenever a strong sense of duty prompts the resignation, he carries in his hand a passport into a higher and nobler existence.<\/p>\n II. <\/strong>There is a vast disproportion between the two lives.<\/p>\n 1. <\/strong>He pictures to His hearers a man placed upon trial for his conduct, and condemned to forfeit all claim to eternal life, because he has thought only of the present, and taken his fill of its pleasures; and then He weighs in the balance one against the other, what he has gained and what he has lost, and the former flies up at once and kicks the beam, for it is altogether lighter than vanity itself.<\/p>\n 2. <\/strong>There are many things which may be recovered by ransom or won back by exchange; but eternal life, once forfeited, is past recovery; at least no corruptible things, such as silver and gold, neither thousands of rams nor ten thousands of rivers of oil, can effect a redemption or offer the least compensation.<\/p>\n III. <\/strong>He appeals to the requital at the final judgment. (H. M. Luckock, D. D.<\/em>)<\/p>\n<\/p>\n Meaning of the term life<\/strong><\/p>\n The first thing for us to do is to settle the meaning of the word life. In this the Lord helps us. He calls it in one place our life in this world (Joh 12:25<\/span>). The term is the very same which is used in Genesis, where it is said that man became a living soul. Again, it is a word which the Hebrews used as a synonym for happiness. A happy life in this world; perhaps that phrase might do by way of beginning our definition. But that definition is not complete. A good Christian life is a happy life; nay, it is the happiest of all, and it is led in this world; so that one might lead a happy life in this world, and yet lose nothing in the world to come. Let us go on then to take in other elements. Life in this world appears to mean life which has no reference to any other; a worldly life only-no more; a life which is regarded as a complete and finished thing in itself; which needs no rounding and filling out by aught to come after it; a life which has in its activities, in its aims, in its felt necessities, no relation to any other: that seems to be the life here spoken of God Almighty, when He made man, made him at first the tenant of this natural world, which was to him, for a time, a home, and, during that time, gave him all that the natural man requires: nor was it till God proposed to him a supernatural end, and an eternal life of glory and felicity like that of God Himself, that the natural earthly life sank away out of sight, and man, reaching forth towards the heavenly prize, lost his relish for visible and temporal joys. This, then, is what we understand by that life which we are hidden not to love, nor save, nor find. It is this natural existence, this earthly state, this present life, alone and by itself, with nothing in it prophetic of the world to come, with nothing in it to sanctify, hallow, bless; a life, perhaps of toil, perhaps of pleasure, yet marked by no holy signs, secular, social, and domestic; wherein all is for time and man, and nothing for God. That is our natural state; we began that way; and there should we have remained, but for some act on Gods part calling us away; as the scripture calls it, electing us; giving us a new birth unto another and wholly different condition; and begetting us again unto a lively hope which has its spring and centre in a supernatural region. (Morgan Dix, D. D.<\/em>)<\/p>\n<\/p>\n Life saved, yet lost<\/strong><\/p>\n Let us force again upon our thoughts the danger of getting back into the bondage from which the Lord has made us free. This common natural life of ours; the life of those who are conceived and born in sin; the life which is so loaded down with divers kinds of trial and sorrow; the life which has, no doubt, much that is bright and pleasant in it, but also much that is very hard and bitter; this life which can be abstracted from any practical relation to aught that is to come hereafter, and made to look as if it came out of nothing and went back into nothing; why should we love it so dearly as to care for nothing else? why should we be so wrapped up in it as to feel almost as if it sufficed to our necessity? Men thus love it; and a cold shudder passes through the soul when they think, After a little while, comes an end, and then what shall become of me? And some men are like persons seeking to find what is lost. You lose a piece of silver, and you give your whole thought to searching for it. You mislay a book, or an important paper, and you give yourself no rest till you find it again. A name is gone from your memory, or the details of an incident from your recollection, and you think, and think, and try to get hold of the lost idea, the impression which you cannot trace. So do some men search the world through, fix their whole thoughts on their life, and try to get out of it the pleasure they miss, and of it to fill the void in their hearts. And think what it is to save: the double sense that is here. You save a thing from destruction: you rescue a drowning man, you run in haste to snatch something from the flames. Or again, you save things by putting them away and making no use of them. You hide things in dark closets or on top shelves, and there they remain, unused, till the dust settles on them, and the moth or the worm consume them. Or so might one hide grain away, instead of sowing it in the ground, and what might have produced the bright green leaf and the rich full fruit in the ear, lies there sterile and valueless. Thus do some men save their lives; they never will take any risk; they never do one brave, unselfish thing; they are always in alarm for consequences, afraid of compromising themselves or their interest, afraid of losing the earthly possession. Or they bury their talents and skill, their ideals and ambitions, so that when they come to die no one can recollect one single thing they ever did in all their lives, that others might be thankful for, or for which society was the better. (Morgan Dix, D. D.<\/em>)<\/p>\n<\/p>\n Insecurity of this life<\/strong><\/p>\n Some <\/em>years ago a vessel lay becalmed on a smooth sea in the vicinity of an iceberg. In full view the mountain mass of frozen splendour rose before the passengers of the vessel, its towers and pinnacles glittering in the sunlight, and clothed in the enchanting and varied colours of the rainbow. A party on board the vessel resolved to climb the steep sides of the iceberg, and spend the day in a picnic on the summit. The novelty and attraction of the hazardous enterprise blinded them to the danger, and they left the vessel, ascended the steep mountain of ice, spread their table on the summit, and enjoyed their dance of pleasure on the surface of the frosty marble. Nothing disturbed their security, or marred their enjoyment. Their sport was finished and they made their way down to the water level and embarked. But scarcely had they reached a safe distance before the loud crash of the crumbling mass was heard. The scene of their gaiety was covered with the huge fragments of the falling pinnacles, and the giant iceberg rolled over with a shock that sent a thrill of awe and terror to the breast of every spectator. Not one of that gay party could ever be induced to try that rash experiment again. But what is this world with all its brilliancy, its hopes, and its alluring pleasures, but a glittering iceberg, melting slowly away? Its false splendour, enchanting to the eye, dissolves, and as drop after drop trickles down its sides, or steals unseen through its hidden pores, its very foundations are undermined, and the steady decay prepares for a sudden catastrophe. Such is the world to many who dance over its surface, and in a false security forget the treacherous footing on which they stand. But can anyone who knows what it is, avoid feeling that every moment is pregnant with danger, and that the final catastrophe is hastening on? Is it in a merely fanciful alarm that we warn you to flee from the wrath to come, that we tell you that every moment of life is full of the deepest solemnity, and that we admonish you of the treacherous character of hopes that glitter like the pinnacles of the iceberg in the sunlight, which a moment may crumble to ruined fragments, strewn over your grave? If it is solemn to die, is it not solemn to live, when any moment may be the door through which you may pass into eternity? What are all the objects upon which you rely-health, strength, youthful vigour-but the frozen marble beneath your feet, that may yield in an hour when you dream not, and leave you to sink in a river which no plummet can fathom? Could you be so secure, so heedless of warning, if you realized your true condition. (Homiletic Encyclopaedia.<\/em>)<\/p>\n<\/p>\n The shroud of Saladin<\/strong><\/p>\n Who has not heard, or rather read, of that famous Asiatic warrior, Saladin? After subjugating Egypt, establishing himself as Sultan of Egypt and Syria, taking towns without number, and retaking Jerusalem itself from the hands of the crusaders, this Moslem hero of the Third Crusade, and beau ideal of mediaeval chivalry, had at length to yield to a still mightier conqueror. A few moments before he breathed his last he ordered a herald to suspend on the point of a lance the shroud in which he was to be buried, and to cry as he raised it, Look, here is all that Saladin the Great, the conqueror, the emperor, bears away with him of all his glory. Thus all the honours and riches of this world, all bodily pleasures and gratifications, all earthly greatness, are reduced by death to the shroud and the winding sheet; but the soul, immortal in its nature, and secure in its existence, smiles at the drawn dagger or other implement of death. Who, then, can estimate the untold value of the soul? (J. J. Given, M. A.<\/em>)<\/p>\n<\/p>\n Men burn for goods, who will not for Christ<\/strong><\/p>\n Richard Denton, a blacksmith, was the means of converting the martyr, William Woolsey. When told by that holy man that he wondered he had not followed him to prison, Denton replied that he could not burn in the cause of Christ. Not long after, his house being on fire, he ran in to save some of his goods, and was burnt to death!<\/p>\n And the gospels<\/strong><\/p>\n These words, peculiar to St. Mark, are written for those who in this day cannot follow Christ personally, as the apostles did. They teach us that those who now forsake the comforts of home and intellectual society, and the prospects of preferment in a wealthy Church, to preach the gospel amongst uncivilized or savage tribes, in so doing lose their lives, or all that worldly men esteem life worth living for, not only for the gospel, or for the Churchs sake, but for Christ Himself. (M. F. Sadler.<\/em>)<\/p>\n<\/p>\n Life lost and saved<\/strong><\/p>\n It is a riddle to flesh and blood, that the same life should be both saved and lost: For the resolving whereof we must know that there is a two-fold tribunal, the court of the world, and the court of heaven; and as he that saves himself in the common law, may be cast in the Chancery; so he that saves himself here in the consistories of men, may elsewhere lose himself, namely, in the court of heaven. (T. Taylor, D. D.<\/em>)<\/p>\n<\/p>\n Loving Christ best<\/strong><\/p>\n I.<\/strong> <\/em><\/strong>If we look at Christ, He is to be loved best of all, and all things must be accounted dross and dung in comparison of Him (Php 3:7-8<\/span>). Again, if we look on His merit and desert, he loved not His life unto death for us, but readily offered it up on our behalf (Luk 12:50<\/span>). How then should we hold ourselves bound in way of thankfulness, if we had a thousand lives, to give them up for Him? shall the Just for the unjust, and not the unjust for the Just?<\/p>\n II. <\/strong>If we look to the truth and gospel, it is far more worthy than all we can give in exchange for it; it cost Christ dear: He thought it worthy of His life, and bought with His precious blood, which was the blood of God (Act 20:28<\/span>); and should we think much to buy it with our last blood?<\/p>\n III. <\/strong>If we look on ourselves:<\/p>\n 1. <\/strong>We are soldiers under Christs colours. A soldier in the field sells his life for a base pay, and is ready for his king and country to endure blows, gashes, and death itself. How much more ought the Christian soldier for the love of his Captain, and honour of his profession, contemn fears and perils, and think his life well sold in so honourable a quarrel and cause as Christs is?<\/p>\n 2. <\/strong>This is indeed rightly to love ourselves, when we can rightly hate ourselves. We must learn to love ourselves by not loving ourselves. (T. Taylor, D. D.<\/em>)<\/p>\n<\/p>\n Thought no test of love<\/strong><\/p>\n I grant we have callings, and earthly affairs, which tie us ordinarily to speak and think of such things; but the special calling of a Christian must be ever subordinate to the general, and in all earthly business a man must carry a heavenly mind. God gives no leave to be earthly-minded, even while a man is earthly employed. Again, the speaking and thinking more of a thing upon necessity doth not ever argue more love unto it, but the speaking and thinking of things out of the valuation of judgment: for instance, a workman thinks more of his tools, and an husbandman speaks more of his husbandry, than of his wife or children, because these are the objects of his labour; but it follows not he loves them better, because he does not in his judgment esteem these better. Now let a Christian preserve in his judgment a better estimate of Christ and heavenly things, and his speeches in things earthly will still prefer that, and run upon it. (T. Taylor, D. D.<\/em>)<\/p>\n<\/p>\n Life saved by losing it<\/strong><\/p>\n And this is, if we believe our Lord, to save and preserve our life by thus casting it away. A man that will save his seed, and not cast it away into the ground, loseth it by such saving; but if he sow it, he reneweth it, and multiplieth it, some times an hundredfold. So to lose thyself for Christ, is to save thyself, and to reap an hundred fold. For it is but sown to spring out unto the eternal harvest. Ever remember that the right love of a mans self is in and for Christ. Objection. <\/em>You speak of nothing but hindrance and loss, and as if a Christian may not have riches, friends, life and comforts of it. Answer.<\/em><\/p>\n 1. <\/strong>Yes, he may have them, and must save them; but not in Christs cause when he is called from them.<\/p>\n 2. <\/strong>Divorce not the parts of the text: as there is loss in the text, so there is a greater gain by it; as the harvest makes him a gainer, who in seed time seemed a loser. (T. Taylor, D. D.<\/em>)<\/p>\n Verse 35<\/span>. For whosoever will save his life<\/B><\/I>] On this and the following verses, see Mt 16:24<\/span>, &c.<\/P> <\/p>\n We met with this argument twice in Matthew, to the notes upon which I refer the reader. <\/P> See Poole on “Mat 10:39<\/span>“. Mark adds those words, <\/P> and the gospels, <\/B>thereby teaching us that a suffering for the sake of the gospel, with therefore owning the propositions of it, or living up to the precepts, is by Christ accounted a suffering for Christs sake. <\/span> here must signify life, <\/I>( as it is translated), for a man cannot lose his soul for Christs sake and the gospels. The meaning is, He that will deny and abandon me and my gospel, out of a desire to save his temporal life, shall lose it, or at least shall lose his souls portion in a better life. But he that is willing to lose his life, or will run the hazard of it, for my sake, for his owning and professing me, and the faith of my gospel, or living up to the rules, shall either save it in specie, <\/I>by the special workings of my providence for him, delivering him out of his persecutors hands, or shall be recompensed with an eternal life, of much more value. <\/P> <\/p>\n For whosoever will save his life<\/strong>,…. Life is a valuable thing, and all that a man has he will give for it; self preservation is a principle in nature; and it becomes every man to take all lawful methods to save his life, when it is threatened, or is in danger: but whoever is willing to save it, when it is called for to be laid down for Christ’s sake; and rather than lay it down, will deny Christ, and give up a profession of him, and his Gospel,<\/p>\n shall lose it<\/strong>: he shall not enjoy it with honour and comfort now, and much less with peace, pleasure, and happiness hereafter, but shall be under the power of the second death:<\/p>\n but whosoever shall lose his life for my sake and the Gospel’s<\/strong>; that is, shall willingly part with it when he is called to it, rather than deny Christ and his Gospel,<\/p>\n the same shall save it<\/strong>: though he will lose it now, he will find it again in the resurrection of life; for he will rise to eternal life; when such, who have apostatized from Christ, will rise to shame, and everlasting contempt: this man will have greatly the advantage over such; they will die the second death, or be destroyed soul and body in hell; and he will live for ever with Christ, in endless pleasure and glory; [See comments on Mt 16:25]<\/span>.<\/p>\n And the gospel’s sake <\/B> ( <\/SPAN><\/span>). In Mark alone. See on Mt 16:25f.<\/span> for this paradox. Two senses of “life” and “save.” For the last “save” (<\/SPAN><\/span>) Mt 16:25<\/span> has “find” (<\/SPAN><\/span>). See on Mt 16:26<\/span> for “gain,” “profit,” and “exchange.” <\/P> <\/p>\n And the gospel ‘s. Peculiar to Mark.<\/P> <\/p>\n <\/strong><\/p>\n 1) “For whosoever will save his. life shall lose it,”<\/strong> (hos gar ean thele ten psuchen autou sosai) “For anyone who strongly wills to save his soul-life,” (apolesei auten) “will (surely) lose it,” living for carnal life-purposes alone; Remember Lot’s wife. Luk 17:22<\/span>; Luk 17:33<\/span>; Joh 12:24-26<\/span>; Ro 6 1-7.<\/p>\n 2) “But whosoever shall<\/strong> lose his life,” <\/strong>(hos d’ an apolesei ten psuchen autou) “But anyone (whosoever) will release his soul-life,” for the good and help of others, as the grain loses its life for another grain, Joh 12:24-26<\/span>; Php_3:7-10.<\/p>\n 3) “For my<\/strong> sake and the gospel’s,” <\/strong>(heneken emou kai tou euangehou) “For my sake, and the sake of the gospel,” the good news of redemption, Mar 10:29-30<\/span>; Rom 1:16<\/span>; 1Co 15:1-4<\/span>; Act 14:22<\/span>; Gal 5:25<\/span>.<\/p>\n 4) “The same shall save it.” <\/strong>(sosei auten) “That one shall save it,” with rejoicing in the day of revealing, and gathering of the sheaves, Psa 126:5-6<\/span>; Ecc 11:1-6<\/span>; Gal 2:16<\/span>; Gal 6:14<\/span>.<\/p>\n (35) And the gospels.<\/strong>In St. Matthew we find simply for Me. The addition is significant, as showing that though our Lord demanded in the first instance entire personal devotion, it was for Himself as identified with the cause of the good news from God of which He had borne witness, and of which He was to be the martyr (Joh. 18:37<\/span>).<\/p>\n 35 For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the gospel’s, the same shall save it. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 35. For whosoever will save his life<\/strong> ] As that revolting priest, host to Philbert Hamlin, martyr, slain by his enemy upon a private quarrel. As those Angrognians that yielded to the Papists that came against them, and were more cruelly handled by them than their neighbours they continued constant in the truth. As Denton, the smith of Wells, in Cambridgeshire, that could not burn for Christ, and was afterwards burned in his own house, As West, that was chaplain to Bishop Ridley, who, refusing to die for Christ’s cause with his master, said mass against his conscience, and soon after pined away for sorrow. If I shrink from God’s truth (said Doctor Taylor, martyr), I am sure of another manner of death than had Judge Hales, who being drawn, for fear of death, to do things against his conscience, did afterwards drown himself. (Acts and Mon.) <\/p>\n Mar 8:35<\/span> . : for my sake and the Gospel’s<\/em> , an addition of Mk.’s, possibly a gloss. , instead of the more enigmatical of Mt.<\/p>\n life. Greek. psuche.<\/p>\n App-110. But here correctly rendered “life”. See Mar 8:36. <\/p>\n and the gospel’s. A Divine supplement, here. <\/p>\n Mar 8:35. , and of the Gospel) So, and of My words, Mar 8:38. [Especially those concerning the cross.-V. g.]<\/p>\n will save: Est 4:11-16, Jer 26:20-24, Mat 10:39, Mat 16:25, Luk 9:24, Luk 17:33, Joh 12:25, Joh 12:26, Act 20:24, Act 21:13, 2Ti 2:11-13, 2Ti 4:6-8, Heb 11:35, Rev 2:10, Rev 7:14, Rev 12:11 <\/p>\n for: Mat 5:10-12, Mat 10:22, Mat 19:29, Luk 6:22, Luk 6:23, Joh 15:20, Joh 15:21, Act 9:16, 1Co 9:23, 2Co 12:10, 2Ti 1:8, 1Pe 4:12-16 <\/p>\n Reciprocal: Ecc 3:6 – time to get Mat 5:11 – for Mar 10:29 – for Act 27:19 – we 2Co 5:11 – the terror 1Pe 2:21 – even 1Pe 3:10 – love 1Pe 3:14 – if<\/p>\n 5<\/p>\n Two kinds of life are considered in this verse. The passage would read that whoever seeks to save his temporal life at the expense of righteousness will lose his spiritual life. And of course the opposite is true of the man who puts spiritual things above everything else.<\/p>\n Mar 8:35. And the gospels. Peculiar to Mark. See the note on the same addition in chap. Mar 10:29. But for my sake remains the leading thought: for the sake of the gospel, because it tells of the personal Redeemer.<\/p>\n Jesus used the word "life" (Gr. psyche<\/span>) in two ways in this verse. The translation of this Greek word as "soul" here has caused some people to conclude that Jesus was only warning about the loss of salvation. He was not. In its first occurrence in each clause, "life" refers to one’s physical life. In the second part of each clause "it" means the essential person that continues to exist beyond the grave. Likewise "lose" has two meanings. In the first clause it means the loss of reward for believers or the loss of salvation for unbelievers. In the second clause it means loss of physical life.<\/p>\n Jesus meant that if a person wants to retain control of his or her life now, he or she will suffer the loss of something more valuable in the future. Conversely if a person will relinquish control of his or her life to follow God’s will faithfully, he or she will gain something of greater ultimate worth. [Note: See Narry F. Santos, "Jesus’ Paradoxical Teaching in Mark 8:35; 9:35; and 10:43-44," Bibliotheca Sacra 157:625 (January-March 2000):15-25.] <\/span><\/p>\n "The calm assertion, ’for my sake,’ reflects Christ’s consciousness of His unique supremacy which justly claims the absolute allegiance of His disciples. And the gospel’s<\/span>, added only in Mark (cf. Mar 10:29), points to the message which he accepts and propagates at the cost of himself. The two form two sides of one great reality. Christ is known to us only through the gospel, and our adherence to the gospel means our loyalty to Him." [Note: Hiebert, p. 209.] <\/span><\/p>\n "In the second half of Mark ’the gospel’ always denotes the message announced by the Church, of which Jesus is the content (Chs. Mar 8:35; Mar 10:29; Mar 13:10; Mar 14:9), precisely as in Ch. Mar 1:1." [Note: Lane, p. 309.] <\/span><\/p>\n For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the gospel’s, the same shall save it. 35. shall lose it ] This solemn saying our Lord is found to have uttered on no less than four several occasions: ( a) here, which corresponds with Mat … Continue reading “Exegetical and Hermeneutical Commentary of Mark 8:35”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-24522","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/24522","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=24522"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/24522\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=24522"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=24522"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=24522"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"