37<\/strong>. and saith unto Peter<\/em> ] who had made so many impetuous promises.<\/p>\n Verse 37. Saith unto Peter<\/B><\/I>] See Clarke on <\/span>Mt 26:40<\/span><\/span>.<\/P><\/p>\n And he cometh and findeth them sleeping<\/strong>,…. His three disciples, Peter, James, and John:<\/p>\n and saith unto Peter<\/strong>; particularly, he having so lately asserted, with so much confidence, his love to Christ, and close attachment to him:<\/p>\n Simon, sleepest thou<\/strong>? Christ calls him by the name he first went by, and not by that which he had given him, Cephas, or Peter; he not now having that firmness and constancy, though he boasted of it, which answers to that name:<\/p>\n couldst thou not watch one hour<\/strong>? The Arabic and Persic versions add, with me; and so does the Complutensian edition;<\/p>\n [See comments on Mt 26:40]<\/span>.<\/p>\n Simon, sleepest thou? <\/B> (, ;<\/SPAN><\/span>). The old name, not the new name, Peter. Already his boasted loyalty was failing in the hour of crisis. Jesus fully knows the weakness of human flesh (see on Mt 26:41<\/span>). <\/P> <\/p>\n <\/strong><\/p>\n 1) “And He cometh, and findeth them sleeping,”<\/strong> (kai erchetai kai heuriskei autous katheudontas) “And He came and found (the three) sleeping,” Mat 26:40<\/span>; Luk 22:45<\/span>.<\/p>\n 2) “And saith<\/strong> unto Peter,” <\/strong>(kai legei to Petro) “And called to Peter,” who had been so firm, so adamant in his vow to stand by and with Jesus, Mar 14:33<\/span>.<\/p>\n 3) “Simon,<\/strong> sleepest thou?” <\/strong>(Simon katheudeis) Simon, are you sleeping?” Are you asleep, really sleeping, at a time like this? Simon the “old,” not the new,” name of the disciple who had been so confident an hour before, vowing loyalty.<\/p>\n 4) “Couldest not thou watch one hour?”<\/strong> (ouk ischusas mian horan gregoresai) “Are you not strong enough to watch, even one hour?” Mat 26:40<\/span>. It is not within man “to direct his steps,” Jer 10:23<\/span>. Pledges and vows made for Divine purposes may be kept only by Divine aid, Joh 15:5<\/span>; La 3:21, 22. The pledges of men of God should always be made, contingent on, “If the Lord wills,” Jas 4:15<\/span>; Act 18:21<\/span>; 1Co 4:19<\/span>.<\/p>\n (37) Simon, sleepest thou?<\/strong>Note that while St. Matthew and St. Luke give the question in the plural, St. Mark reports it in the singular, and joins it with the emphatic utterance of the name of the disciple. His report, too, includes the two questions which appear separately in the other two Gospels.<\/p>\n ‘And he comes and finds them sleeping and says to Peter, “Simon, are you sleeping? Could you not watch one hour. Watch and pray that you enter not into testing. The spirit indeed is willing but the flesh is weak.”<\/p>\n The battle within Him went on for an hour, and then He returned to the three who were with Him. We are not told why He did so. Perhaps He sought comfort from their presence and their prayers. Possibly He hoped for the sustaining strength of their vigil with Him. But instead He found them asleep. Even His closest friends were failing Him at the hour of His greatest need. They had not, of course, slept the whole hour. They had watched, and prayed, and waited, and then gradually been taken over by sleep, because they did not understand His sense of urgency. That the sleep was partially blameworthy comes out in the question. But it was the sleep of total exhaustion, possible to them because they were not awake to the urgency of the hour. The adrenalin was not flowing. The rebuke was therefore not strong. And His concern was for what it would mean for them rather than for Himself.<\/p>\n ‘Simon.’ Jesus’ regular way of addressing Peter (Mat 16:17<\/span>; Mat 17:25<\/span>; Luk 22:31<\/span>; Joh 21:15-17<\/span>; contrast Luk 22:34<\/span>). But although He addressed Peter He was speaking to them all.<\/p>\n ‘Could you not watch one hour?’ Rebuke is unquestionably there. And also incredulity. He was so fully aware of the forces that they were facing that He found it difficult to comprehend the carelessness of His disciples in not being aware of them, for He had warned them of them beforehand (Luk 22:31<\/span>). But He had not yet finished His praying or received His final answer from His Father. Thus His return at this point demonstrated either that He was checking whether the three were fulfilling their responsibility, for their own sake, or that in His humanness He felt the need for prayerful companionship. Or both. In the agony of His praying He had not forgotten them and their needs.<\/p>\n ‘Watch and pray that you do not enter into testing.’ The plural indicates that He now specifically switched His attention to all three. This rebuke was so like Jesus. His concern was not because they had failed Him but because they were failing themselves. He had taught them to pray, “Do not lead us into testing” (Mat 6:13<\/span>). And never had there been a time more than this when such a prayer was needed. He had warned Simon that Satan had desired to have him in order to test him out (Luk 22:31<\/span>). He had warned him that he would deny Him three times in a short space of time (Mar 14:30<\/span>; Luk 22:34<\/span>). How earnestly then he should have been praying. And yet neither he nor the others could stay awake and pray. Had Peter done so what followed for him might not have happened.<\/p>\n ‘Testing (peirasmos).’ Testing so severe that it cannot be overcome. That is what the Christian should seek God’s help to avoid. That is what the disciples were to seek to avoid. But their failure meant that they were not ready when the test came. It is those who pray continually before the test comes who will be able to overcome. When it comes it is too late to start praying (compare Mar 9:29<\/span>).<\/p>\n ‘The spirit indeed is willing but the flesh is weak.’ The idea of the ‘willing spirit’ is taken from Psa 51:12<\/span>, where it is linked with ‘the Holy Spirit’ (Psa 51:11<\/span>) and a ‘steadfast spirit’ (Psa 51:10<\/span>). But because they failed to pray the Holy Spirit could not strengthen them and their spirits would not prove steadfast. Thus the flesh, which spoke of human physical weakness and concern only with the material, triumphed.<\/p>\n But fortunately for them it would lead to a ‘broken spirit’ and a broken and contrite heart (Psalm 51 17<\/span>) and they would find a way back. He was reminding them that, as with David in his sin, there was a way back.<\/p>\n Mar 14:37<\/span><\/em><\/strong>. <\/strong>Simon, sleepest thou?<\/em><\/strong><\/strong> Jesus calls him by his first name: that of Peter did not then suit him; he was degenerated from it. Heylin. <\/p>\n 37 And he cometh, and findeth them sleeping, and saith unto Peter, Simon, sleepest thou? couldest not thou watch one hour? <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 37. Couldst thou not watch<\/strong> ] How, then, wilt thou die with me? So how will they endure wounds for Christ, that cannot endure words? See Jer 12:5<\/span> . <\/p>\n Mar 14:37<\/span> . : to the disciple who had been so confident of his loyalty, but also from whom Jesus expected most in the way of sympathy. : the old, not the new, disciple, name; ominous.<\/p>\n Mark<\/p>\n ‘ STRONG CRYING AND TEARS’<\/p>\n THE SLEEPING APOSTLE<\/p>\n Mar 14:37 <\/strong> .<\/p>\n It is a very old Christian tradition that this Gospel is in some sense the Apostle Peter’s. There are not many features in the Gospel itself which can be relied on as confirming this idea. Perhaps one such may be found in this plaintive remonstrance, which is only preserved for us here. Matthew’s Gospel, indeed, tells us that the rebuke was addressed to Peter, but blunts the sharp point of it as directed to him, by throwing it into the plural, as if spoken to all the three slumberers: ‘What, could ye not watch with Me one hour?’ To Matthew, the special direction of the words was unimportant, but Peter could never forget how the Master had come out from the shadow of the olives to him lying there in the moonlight, and stood before him worn with His solitary agony, and in a voice yet tremulous from His awful conflict, had said to him, so lately loud in his professions of fidelity, ‘Sleepest thou? ‘<\/p>\n It was but an hour or two since he had been saying, and meaning, ‘I will lay down my life for Thy sake,’ and this was what all that fervour had come to. No wonder if there is almost a tone of surprise discernible in our Lord’s word, as if He who ‘marvelled at the unbelief’ of those who were not His followers, marvelled still more at the imperfect sympathy of those who were, and marvelled most of all at such a sudden ebb of such a flood of devotion. Surprise and sorrow, the pain of a loving heart thrown back upon itself, the sharp pang of feeling how much less one is loved than one loves, the pleading with His forgetful servant, rebuke without anger, all breathe through the question, so pathetic in its simplicity, so powerful to bow in contrition by reason of its very gentleness and self-restraint.<\/p>\n The record of this Evangelist proves how deep it sank into the impulsive, loving heart of the apostle, and yet the denials in the high priest’s palace, which followed so soon, show how much less power it had on him on the day when it was spoken, than it gained as he looked back on it through the long vista of years that had passed, when he told the story to Mark.<\/p>\n The first lesson to be gathered from these words is drawn from the name by which our Lord here addresses the apostle: ‘Simon, sleepest thou?’<\/p>\n Now the usage of Mark’s Gospel in reference to this apostle’s name is remarkably uniform and precise. Both his names occur in Mark’s catalogue of the Apostles: ‘Simon he surnamed Peter.’ He is never called by both again, but before that point he is always Simon, and after it he is always Peter, except in this verse. The other Evangelists show similar purpose, for the most part, in their interchange of the names. Luke, for instance, always calls him Simon up to the same point as Mark, except once where he uses the form ‘Simon Peter,’ and thereafter always Peter, except in Christ’s solemn warning, ‘Simon, Simon, Satan hath desired to have you,’ and in the report of the tidings that met the disciples on their return from Emmaus, ‘The Lord hath appeared to Simon.’ So Matthew calls him Simon in the story of the first miraculous draught of fishes, and in the catalogue of Apostles, and afterwards uniformly Peter, except in Christ’s answer to the apostle’s great confession, where He names him ‘Simon Bar Jona,’ in order, as would appear, to bring into more solemn relief the significance of the immediately following words, ‘Thou art Peter.’ In John’s Gospel, again, we find the two forms ‘Simon Peter’ and the simple ‘Peter’ used throughout with almost equal frequency, while ‘Simon’ is only employed at the very beginning, and in the heart-piercing triple question at the end, ‘Simon, son of Jonas, lovest thou Me?’<\/p>\n The conclusion seems a fair one from these details that, on the whole, the name Simon brings into prominence the natural unrenewed humanity, and the name Peter suggests the Apostolic office, the bold confessor, the impulsive, warm-hearted lover and follower of the Lord. And it is worth noticing that, with one exception, the instances in which he is called by his former name, after his designation to the apostolate, occur in words addressed to him by our Lord.<\/p>\n He had given the name, and surely His withdrawal of it was meant to be significant, and must have struck with boding, rebuking emphasis on the ear and conscience of the apostle. ‘Simon, Simon, Satan hath desired to have you’: ‘Remember thy human weakness, and in the sore conflict that is before thee, trust not to thine own power.’ ‘Simon, sleepest thou?’ ‘Can I call thee Peter now, when thou hast not cared for My sorrow enough to wake while I wrestled? Is this thy fervid love?’ ‘Simon, son of Jonas, lovest thou Me?’ ‘Thou wast Peter because thou didst confess Me; thou hast fallen back to thine old level by denying Me. It is not enough that in secret I should have restored thee to My love. Here before thy brethren, thou must win back thy forfeited name and place by a confession as open as the denial, and thrice repeated like it. Once thou hast answered, but still thou art “Simon.” Twice thou hast answered, but not yet can I call thee “Peter.” Thrice thou hast answered, by each reply effacing a former denial, and now I ask no more. Take back thine office; henceforth thou shalt be called “Cephas” as before.’<\/p>\n And so it was. In the Acts of the Apostles, and in Paul’s letters, ‘Peter’ or ‘Cephas’ entirely obliterates ‘Simon.’ Only for ease in finding him, the messengers of Cornelius are to ask for him in Joppa by the name by which he would be known outside the Church, and his old companion James begins his speech to the council at Jerusalem by referring with approbation to what ‘Simeon’ had said, as if he liked to use the old name, that brought back memories of the far-off days in Galilee, before they had known the Master.<\/p>\n Very touching, too, is it to notice how the apostle himself, while using the name by which he was best known in the Church, in the introduction to his first Epistle, calls himself ‘Simon Peter’ in his second, as if to the end he felt that the old nature clung to him, and was not yet, ‘so long as he was in this tabernacle,’ wholly subdued under the dominion of the better self, which his Master had breathed into him.<\/p>\n So we see that a bit of biography and an illustration of a large truth are wrapped up for us in so small a matter as the apparently fortuitous use of one or other of these names. I do not suppose that in every instance where either of them occur, we can explain their occurrence by a reference to such thoughts. But still there is an unmistakable propriety in several instances in the employment of one rather than the other, and we may fairly suggest the lesson as put hero in a picturesque form, which Paul gives us in definite words, ‘The flesh lusteth against the spirit, and the spirit against the flesh.’ The better and the worse nature contend in all Christian souls, or, as our Lord says with such merciful leniency in this very context, ‘The spirit is willing, but the flesh is weak.’ However real and deep the change which passes over us when ‘Christ is formed in us,’ it is only by degrees that the transformation spreads through our being. The renewing process follows upon the bestowment of the new life, and works from its deep inward centre outwards and upwards to the circumference and surface of our being, on condition of our own constant diligence and conflict.<\/p>\n True, ‘If any man be in Christ, he is a new creature’; but also, and precisely because he is, therefore the daily and hourly exhortation is, ‘Put on the new man.’ The leaven is buried in the dough, and must be well kneaded up with it if the whole is to be leavened. Peter is still Simon, and sometimes seems to be so completely Simon that he has ceased to be Peter. He continues Simon Peter to his own consciousness to the very end, however his brethren call him. The struggle between the two elements in his nature makes the undying interest of his story, and brings him nearer to us than any of the other disciples are. We, too, have to wage the conflict between the old nature and the new; for us, too, the worse part seems too often to be the stronger, if not the only part. The Master has often to speak to us, as if His merciful all-seeing eye could discern in us nothing of our better selves which are in truth Himself, and has to question our love. We, too, have often to feel how little those who think best of us know what we are. But let us take heart and remember that from every fall it is possible to rise by penitence and secret converse with Him, and that if only we remember to the end our lingering weakness, and ‘giving all diligence,’ cleave to Him, ‘an entrance shall be ministered unto us abundantly into His everlasting kingdom.’<\/p>\n We may briefly notice, too, some other lessons from this slumbering apostle.<\/p>\n Let us learn, for instance, to distrust our own resolutions. An hour or two at the most had passed since the eager protestation, ‘Though all should deny Thee, yet will not I. I will lay down my life for Thy sake.’ It had been most honestly said, at the dictate of a very loving heart, which in its enthusiasm was over-estimating its own power of resistance, and taking no due account of obstacles. The very utterance of the rash vow made him weaker, for some of his force was expended in making it. The uncalculating, impulsive nature of the man makes him a favourite with all readers, and we sympathise with him, as a true brother, when we hear him blurting out his big words, followed so soon by such a contradiction in deeds. He is the same man all through his story, always ready to push himself into dangers, always full of rash confidence, which passes at once into abject fear when the dangers which he had not thought about appear.<\/p>\n His sleep in the garden, following close on his bold words in the upper chamber, is just like his eager wish to come to Christ on the water, followed by his terror. He desires to be singled out from the others; he desires to be beside his Master, and then as soon as he feels a dash of spray on his cheek, and the heaving of that uneasy floor beneath him, all his confidence collapses and he shrieks to Christ to save him. It is just like his thrusting himself into the high priest’s palace-no safe place, and bad company for him by the coal fire-and then his courage oozing out at his fingers’ ends as soon as a maidservant’s sharp tongue questioned him. It is just like his hearty welcome of the heathen converts at Antioch, and his ready breaking through Jewish restrictions, and then his shrinking back into his old shell again, as soon as ‘certain came down from Jerusalem.’<\/p>\n And in it all, he is one of ourselves. We have to learn to distrust all our own resolutions, and to be chary of our vows. ‘Better is it that thou shouldest not vow, than that thou shouldest vow and not pay.’ So, aware of our own weakness, and the flutterings of our own hearts, let us not mortgage the future, nor lightly say ‘I will’-but rather let us turn our vows into prayers,<\/p>\n ‘Nor confidently say,<\/p>\n “I never will deny Thee, Lord”<\/p>\n But, “Grant I never may.’’<\/p>\n <\/em> Let us note, too, the slight value of even genuine emotion. The very exhaustion following on the strained emotions which these disciples had been experiencing had sent them to sleep. Luke, in his physician-like way, tells us this, when he says that they ‘slept for sorrow.’ We all know how some great emotion which we might have expected would have held our eyes waking, lulls to slumber. Men sleep soundly on the night before their execution. A widow leaves her husband’s deathbed as soon as he has passed away, and sleeps a dreamless sleep for hours. The strong current of emotion sweeps through us, and leaves us dry. Sheer exhaustion and collapse follow its intenser forms. And even in its milder, nothing takes so much out of a man as emotion. Reaction always follows, and people are in some degree unfitted for sober work by it. Peter, for example, was all the less ready for keeping awake, and for bold confession, because of the vehement emotions which had agitated him in the upper chamber. We have, therefore, to be chary, in our religious life, of feeding the flames of mere feeling. An unemotional Christianity is a very poor thing, and most probably a spurious and unreal thing. But a merely emotional Christianity is closely related to practical unholiness, and leads by a very short straight road to windy wordy insincerity and conscious hypocrisy. Emotion which is firmly based upon an intelligent grasp of God’s truth, and which is at once translated into action, is good. But unless these two conditions be rigidly observed, it darkens the understanding and enfeebles the soul.<\/p>\n Lastly, notice how much easier it is to purpose and to do great things than small ones.<\/p>\n I have little doubt that if the Roman soldiers had called on Peter to have made good his boast, and to give up his life to rescue his Master, he would have been ready to do it. We know that he was ready to fight for Him, and in fact did draw a sword and offer resistance. He could die for Him, but he could not keep awake for Him. The great thing he could have done, the little thing he could not do.<\/p>\n Brethren, it is far easier once in a way, by a dead lift, to screw ourselves up to some great crisis which seems worthy of a supreme effort of enthusiasm and sacrifice, than it is to keep on persistently doing the small monotonies of daily duty. Many a soldier will bravely rush to the assault in a storming-party, who would tremble in the trenches. Many a martyr has gone unblenching to the stake for Christ, who had found it far harder to serve Him in common duties. It is easier to die for Him than to watch with Him. So let us listen to His gentle voice, as He speaks to us, not as of old in the pauses of His agony, and His locks wet with the dews of the night, but bending from His throne, and crowned with many crowns: ‘Sleepest them? Watch and pray, lest ye enter into temptation.’<\/p>\n sleeping . . . steepest. having composed themselves for sleep. Greek. katheudo; not koimaomai. See notes on 1Th 4:14 and Mar 5:6. <\/p>\n Simon. The name a Divine supplement, here. <\/p>\n couldest not thou = wast thou not able. <\/p>\n and findeth: Mar 14:40, Mar 14:41, Luk 9:31, Luk 9:32, Luk 22:45, Luk 22:46 <\/p>\n Simon: Mar 14:29-31, 2Sa 16:17, Jon 1:6, Mat 25:5, Mat 26:40, 1Th 5:6-8 <\/p>\n couldest: Jer 12:5, Heb 12:3 <\/p>\n Reciprocal: Exo 17:12 – Moses’ hands Psa 69:20 – I looked Mal 1:13 – Behold Mar 13:33 – General Mar 13:36 – he find Mar 14:34 – and watch Luk 12:41 – Lord Luk 22:33 – I am Joh 18:25 – stood 1Co 16:13 – Watch 1Pe 4:7 – and<\/p>\n SPIRITUAL SLEEP<\/p>\n Simon, sleepest thou?<\/p>\n Mar 14:37<\/p>\n There is a strange pathos in these words. They were spoken by a Friend to His friend; by a Friend in trouble such as man never knew, to a friend for whom (amongst others) that trouble was being endured. The sleep described was bodily sleep. But it is no fancy which sees in that slumber a type as well as a fact. The Word of God has consecrated the figures of sleep and waking to certain opposite states of the soul and spirit. Sleep and waking, in the things of the soul; we have all known one of thoseGod grant that we may all have experience also of the other!<\/p>\n I. What is sleep, when transferred from a bodily sense to a spiritual?<\/p>\n (a) Sleep is inactivity. The souls activity is intercourse with its God: a soul that cannot speak to God, and commune with God, and rest upon God, and ask blessings and receive answers from God, and do work for Godwork of which the part that is seen is the least partsuch a soul is inactive, such a soul is sleeping. So judged, what soul is awake?<\/p>\n (b) Sleep is unconsciousness. But that which is a blessing in regard to things of this life is an evil as concerns the soul. If the soul sleeps the sleep of unconsciousness, it sleeps the sleep not of soothing, but of death.<\/p>\n II. Simon, sleepest thou?The words are words of remonstrance. Canst thou be sleeping? Thou sleeping? There are three things in the question.<\/p>\n (a) Thou, so favoured?<\/p>\n (b) Thou, in the very sight of a Saviour suffering?<\/p>\n (c) Thou, in the very crisis of temptation.<\/p>\n III. Learn three lessons.<\/p>\n (a) Some are asleep and know it not. How shall we know it? By this sign. What is God to us? Do we love to have Him with us?<\/p>\n (b) Jesus Christ cares whether we sleep or wake. We are not left unnoticed, we are not overlooked, not put aside, in this great world of busy, bustling, suffering men!<\/p>\n (c) The punishment of sleeping is sleeping on. Simon, sleepest thou? and again the second time, Simon, sleepest thou? and yet again the third time, Simon, sleepest thou? Then sleep on now, and take thy rest. The opportunity of watching is gone: Lo, he is at hand that doth betray Me!<\/p>\n Dean Vaughan.<\/p>\n (SECOND OUTLINE)<\/p>\n SLEEPEST THOU!<\/p>\n I. A well-merited rebuke.Take this sleeping in connection with the manifold previous warnings and teachings, and is it not well merited? Simon sleepest thou? Let us beware of over-confidence in ourselves.<\/p>\n II. A timely warning.Watch ye and pray. How timely let the speedy result show. But warnings are unheeded.<\/p>\n III. A merciful limitation.The spirit indeed is willing, but the flesh is weak. He who made this limitation (a) knoweth our frame; (b) will hereafter be our just but merciful Judge.<\/p>\n Illustrations<\/p>\n The night is darkbehold, the shade was deeper<\/p>\n In the still garden of Gethsemane,<\/p>\n When that calm Voice awoke the weary sleeper,<\/p>\n Couldst not thou watch one hour alone with Me? <\/p>\n 7<\/p>\n Their sleeping was not from mere indifference. (See Luk 22:45).<\/p>\n PRAYER TWO<\/p>\n 37 And he cometh, and findeth them sleeping, and saith unto Peter, Simon, sleepest thou? couldest not thou watch one hour? 38 Watch ye and pray, lest ye enter into temptation. The spirit truly is ready, but the flesh is weak. <\/p>\n Oh, the implications of telling one that you will pray for them and then not following through on your promise. They were only asked to “watch” but they did not even do that, they just took their late evening nap. The terms translated “watch” are all the same Greek word relating to awake watchful or vigilant. Watching for trouble might be the thought of the word. They told Him that they would watch but they slept instead.<\/p>\n The Old Testament references of the watchmen watching the city come to mind. They are to watch for the enemy not lie down and share in sweet dreams. <\/p>\n How very alone the Lord must have felt at that moment when He found them sleeping, and how the disciples must have felt when they were caught in less than astounding circumstances.<\/p>\n 14:37 {11} And he cometh, and findeth them sleeping, and saith unto Peter, Simon, sleepest thou? couldest not thou watch one hour?<\/p>\n (11) A horrible example of the sluggishness of men, even among the disciples whom Christ had chosen.<\/p>\n Perhaps Jesus spoke specifically to Peter in Mar 14:37 because Peter had boasted that he would never deny Jesus (Mar 14:29; Mar 14:31). Jesus’ use of the name "Simon," Peter’s original name, may imply his natural weakness. Peter was not living up to the meaning of his new name; he was not behaving like a rock.<\/p>\n "True friendship as we experience it-the sharing of inmost thoughts, the exchange of feelings, hopes, sorrows, joys-was a reality that Jesus seems not to have enjoyed, with any continuity, with the Twelve." [Note: Lane, p. 518.] <\/span><\/p>\n And he cometh, and findeth them sleeping, and saith unto Peter, Simon, sleepest thou? couldest not thou watch one hour? 37. and saith unto Peter ] who had made so many impetuous promises. Fuente: The Cambridge Bible for Schools and Colleges Verse 37. Saith unto Peter] See Clarke on Mt 26:40. Fuente: Adam Clarke’s Commentary … Continue reading “Exegetical and Hermeneutical Commentary of Mark 14:37”<\/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-24777","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/24777","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=24777"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/24777\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=24777"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=24777"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=24777"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/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: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/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: Expositions Of Holy Scripture by Alexander MacLaren<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Church Pulpit Commentary<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"