24<\/strong>. the ravens<\/em> ] More specific, and therefore more poetic, than “the fowls” in St Matthew. Perhaps there is a reference to Job 38:41<\/span>; Psa 145:15<\/span>.<\/p>\n Consider the ravens<\/strong>,…. According to the Jews k there are three sorts of ravens, the black raven, the raven of the valley, which is said to be white, and the raven whose head is like a dove. In Matthew the “fowls of the air” in general are mentioned, as they are here in the Cambridge copy of Beza’s; but in others, “the ravens” in particular, they being fowls of very little worth, and disregarded by men, and odious to them, as well as unclean by the law; and yet these are taken care of by God. The Arabic version reads, “the young ravens”; and these are which are said to cry unto God, who provides food for them, and gives it to them,<\/p>\n Job 38:41<\/span><\/p>\n for they neither sow nor reap, which neither have storehouse nor barn<\/strong>; and yet they are provided for, and therefore, why should men, and especially God’s own people, distrust his providence over them, when they both sow and reap, have the seedtime, and harvest in the appointed seasons: they cast their seed into the earth, and it springs up and brings forth much fruit, which they reap when ripe, and gather into their barns and storehouses, from whence they are supplied till another season returns; wherefore they have no reason to distress themselves, seeing, though this is not the case of ravens, yet<\/p>\n God feedeth them<\/strong>; their young ones, as the above places show. Jerom says l, that it is affirmed by some philosophers, that they live upon dew. The Jews m have a notion, that the old ravens being cruel to their young, and hating them, the Lord has pity on them, and prepares flies, or worms for them, which arise out of their dung, and enter into their mouths, and they them. One of their commentators says n, when the young ones are hatched they are white, and the old ones leave them, not taking them for their own, and therefore bring them no food, and then they cry to God; and this is mentioned by some Christian writers, but not sufficiently confirmed: and another of them observes o, that the philosophers of the Gentiles say, that the ravens leave their young as soon as they are hatched; but what Aristotle p, Pliny q, and Aelianus r affirm of these creatures is, that as soon as they are able to fly they turn them out of their nests, and even drive them out of the country where they are; when, as it is said in Job, “they wander for lack of meat, and cry unto God, who gives it to them”: and since this is the case, and the providence of God is so much concerned for such worthless creatures, the people of God, and disciples of Christ, ought by no means to distrust it: for as it follows,<\/p>\n how much more are ye better than the fowls<\/strong>: or “than these”, as the Vulgate Latin version reads; that is than these ravens, or any other fowls whatever; [See comments on Mt 6:26]<\/span>.<\/p>\n k T. Bab. Cholin, fol. 63. 1. l Comment. in Job xxxviii. 41. & in Psal. cxlvii. 9. m Jarchi in Job xxxviii. 41. & in Psal. cxlvii. 9. & Kimchi in lb. n Kimchi ib. Vid. T. Bab. Cetubot, fol. 49. 2. & Gloss. in ib. o Aben Ezra in Psal. cxivii. 9. p Hist. Animal. l. 9. c. 31. q Nat. Hist. l. 10. c. 12. r De Animal. Natura, l. 2. c. 49.<\/p>\n The ravens <\/B> ( <\/SPAN><\/span>). Nowhere else in the N.T. The name includes the whole crow group of birds (rooks and jackdaws). Like the vultures they are scavengers. Mt 6:26<\/span> has simply “the birds” ( <\/SPAN><\/span>).<\/P> Storechamber <\/B> (tameion). Not in Mt 6:26<\/span>. Means secret chamber in Lu 12:3<\/span>.<\/P> Of how much more <\/B> ( <\/SPAN><\/span>). Mt 6:26<\/span> has question, <\/SPAN><\/span>. <\/P> <\/p>\n Consider. See on Mt 7:3<\/span>. <\/P> Storehouse [] <\/SPAN><\/span>. See on ver. 3.<\/P> <\/p>\n <\/strong><\/p>\n 1) “Consider the ravens:” <\/strong>(katanoesate tous korakas) “You all consider the ravens,” the crows. Study or observe them carefully, Psa 147:9<\/span>; Job 38:41<\/span>, for He cares for and feeds them.<\/p>\n 2) “For they neither sow nor reap;” <\/strong>(hoti oute speirousin oute therizousin) “That they neither sow nor reap,” of earth’s plant life, Mat 6:26<\/span>.<\/p>\n 3) “Which neither have storehouse nor barn,” <\/strong>(hotis ouk estin tamieion oude apotheke) “Which have neither a storehouse nor a barn,” for storage and an hiding, in times of cold and storm, a thing that the rich barn builder coveted, Luk 12:16-21<\/span>.<\/p>\n 4) “And God feedeth them:” <\/strong>(kai ho theos trepheis auto) “And God feeds them,” while the rich, covetous, godless, hoarding barn-builder labored and died with anxiety, trusting uncertain riches, 1Ti 6:17-19<\/span>.<\/p>\n 5) “How much more are ye better than the fowls?” <\/strong>(poso mallon humeis diapnerete ton pereinon) “By how much more do you all differ (in a better way) from the birds?” You are more important to God than they are, aren’t you? For you are intellectual, moral, immortal, redeemed servants of His, aren’t you? Rom 8:32<\/span>; Yes, you are better than fowls, Psa 104:12<\/span>; Job 35:11<\/span>; Jer 8:7<\/span>.<\/p>\n (24, 25) Consider the ravens.<\/strong>See Notes on Mat. 6:26-27<\/span>. Here, however, we have the more specific ravens instead of the wider fowls of the air, as another example of independence. The choice of the special illustration was possibly determined by the language of the Psalmist, He giveth to the beast his food, and to the young ravens which cry (Psa. 147:9<\/span>).<\/p>\n “Consider the ravens, that they sow not, neither reap, which have no store-chamber nor barn, and God feeds them. Of how much more value are you than the birds!”<\/p>\n In considering such things let them think about the birds, even unclean birds like the ravens (or crows) – Lev 11:15<\/span>. They do not sow nor do they reap. They do not pile up wealth like the rich fool. They do not build up large store-chambers which will last for many years. And yet God feeds them as He promised (see Psa 147:9<\/span>). In the same way those who give up their lives to follow Him can be sure that He will do the same for them also. Thus like the birds they need not spend their time worrying about such things.<\/p>\n Luk 12:24<\/span><\/em><\/strong>. <\/strong>Consider the ravens:<\/em><\/strong><\/strong> See Mat 6:26<\/span>. Dr. Heylin renders the last clause in this verse, Of how much greater value are ye than the fowls?<\/em> <\/p>\n 24 Consider the ravens: for they neither sow nor reap; which neither have storehouse nor barn; and God feedeth them: how much more are ye better than the fowls? <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 24. See Mat 6:25-27<\/span> <\/p>\n 24.<\/strong> ] <\/strong> ,<\/strong> who are elsewhere spoken of in Scripture as the objects of the divine care: see Job 38:41<\/span> ; Psa 147:9<\/span> .<\/p>\n Luk 12:24<\/span> . , the ravens, individualising, for Mt.’s . for in Mt.<\/p>\n Luke<\/p>\n ANXIOUS ABOUT EARTH, OR EARNEST ABOUT THE KINGDOM<\/p>\n Luk 12:22 – Luk 12:31 <\/strong> .<\/p>\n The parable of the rich fool was spoken to the multitude, but our Lord now addresses the disciples. ‘Therefore’ connects the following with the foregoing teachings. The warnings against anxiety are another application of the prohibition of laying up treasure for self. Torturing care is the poor man’s form of worldliness, as luxurious self-indulgence is the rich man’s. There are two kinds of gout, as doctors tell us-one from high living, and one from poverty of blood. This passage falls into two parts-the prohibition against anxious care Luk 12:22 – Luk 12:31, and the exhortation to set the affections on the true treasure Luk 12:31 – Luk 12:34.<\/p>\n I. The first part gives the condemnation of anxiety about earthly necessities. <\/p>\n <\/strong> The precept is first stated generally, and then followed by a series of reasons enforcing it. As to the precept, we may remark that the disciples were mostly poor men, who might think that they were in no danger of the folly branded in the parable. They had no barns bursting with plenty, and their concern was how to find food and clothing, not what to do with superfluities. Christ would have them see that the same temper may be in them, though it takes a different shape. Dives and Lazarus may be precisely alike.<\/p>\n The temper condemned here is ‘self-consuming care,’ the opposite of trust. Its misery is forcibly expressed by the original meaning of the Greek word, which implies being torn in pieces, and thus paints the distraction and self-inflicted harrassment which are the lot of the anxious mind. Prudent foresight and strenuous work are equally outside this prohibition. Anxiety is so little akin to foresight that it disables from exercising it, and both hinders from seeing what to do to provide daily bread, and from doing it.<\/p>\n The disciples’ danger of being thus anxious may be measured by the number and variety of reasons against it given by Jesus. The first of these is that such anxiety does not go deep enough, and forgets how we come to have lives to be fed and bodies to be clothed. We have received the greater, life and body, without our anxiety. The rich fool could keep his goods, but not his ‘soul’ or ‘life.’ How superficial, then, after all, our anxieties are, when God may end life at any moment! Further, since the greater is given, the less which it needs will also be given. The thought of God as ‘a faithful creator’ is implied. We must trust Him for the ‘more’; we may trust Him for the less.<\/p>\n The second reason bids us look with attention at examples of unanxious lives abundantly fed. Perhaps Elijah’s feathered providers, or the words of the Psalmist Psa 147:9, were in Christ’s mind. The raven was one of the ‘unclean’ birds, and of ill omen, from Noah’s days, and yet had its meat in due season, though that meat was corpses. Notice the allusions to the preceding parable in ‘sow not, neither reap,’ and in ‘neither have storehouse nor barn.’ In these particulars the birds are inferior to us, and, so to speak, the harder to care for. If they who neither work nor store still get their living, shall not we, who can do both? Our superior value is in part expressed by the capacity to sow and reap; and these are more wholesome occupations for a man than worrying.<\/p>\n How lovingly Jesus looked on all creatures, and how clearly He saw everywhere God’s hand at work! As Luther said, ‘God spends every year in feeding sparrows more than the revenues of the King of France.’<\/p>\n The third reason is the impotence of anxiety Luk 12:25. It is difficult to decide between the two possible renderings here. That of ‘a cubit’ to the ‘stature’ corresponds best with the growth of the lilies, while ‘age’ preserves an allusion to the rich fool, and avoids treating the addition of a foot and a half to an ordinary man’s height as a small thing. But age is not measured by cubits, and it is best to keep to ‘stature.’<\/p>\n At first sight, the argument of Luk 12:23 seems to be now inverted, and what was ‘more’ to be now ‘least.’ But the supposed addition, if possible, would be of the smallest importance as regards ensuring food or clothing, and measured by the divine power required to effect it, is less than the continual providing which God does. That smaller work of His, no anxiety will enable us to do. How much less can we effect the complicated and wide-reaching arrangements needed to feed and clothe ourselves! Anxiety is impotent. It only works on our own minds, racking them in vain, but has no effect on the material world, not even on our own bodies, still less on the universe.<\/p>\n The fourth reason bids us look with attention at examples of unanxious existence clothed with beauty. Christ here teaches the highest use of nature, and the noblest way of looking at it. The scientific botanist considers how the lilies grow, and can tell all about cells and chlorophyll and the like. The poet is in raptures with their beauty. Both teach us much, but the religious way of looking at nature includes and transcends both the others. Nature is a parable. It is a visible manifestation of God, and His ways there shadow His ways with us, and are lessons in trust.<\/p>\n The glorious colours of the lily come from no dyer’s vats, nor the marvellous texture of their petals from any loom. They are inferior to us in that they do not toil or spin, and in their short blossoming time. Man’s ‘days are as grass; as a flower of the field so he flourisheth’; but his date is longer, and therefore he has a larger claim on God. ‘God clothes the grass of the field’ is a truth quite independent of scientific truths or hypotheses about how He does it. If the colours of flowers depend on the visits of insects, God established the dependence, and is the real cause of the resulting loveliness.<\/p>\n The most modern theories of the evolutionist do not in the least diminish the force of Christ’s appeal to creation’s witness to a loving Care in the heavens. But that appeal teaches us that we miss the best and plainest lesson of nature, unless we see God present and working in it all, and are thereby heartened to trust quietly in His care for us, who are better than the ravens because we have to sow and reap, or than the lilies because we must toil and spin.<\/p>\n Luk 12:29 adds to the reference to clothing a repeated prohibition as to the other half of our anxieties, and thus rounds off the whole with the same double warning as in verse 22. But it gives a striking metaphor in the new command against ‘being of doubtful mind.’ The word so rendered means to be lifted on high, and thence to be tossed from height to depth, as a ship in a storm. So it paints the wretchedness of anxiety as ever shuttlecocked about between hopes and fears, sometimes up on the crest of a vain dream of good, sometimes down in the trough of an imaginary evil. We are sure to be thus the sport of our own fancies, unless we have our minds fixed on God in quiet trust, and therefore stable and restful.<\/p>\n Luk 12:30 gives yet another reason against not only anxiety, but against that eager desire after outward things which is the parent of anxiety. If we ‘seek after’ them, we shall not be able to avoid being anxious and of doubtful mind. Such seeking, says Christ, is pure heathenism. The nations of the world who know not God make these their chief good, and securing them the aim of their lives. If we do the like, we drop to their level. What is the difference between a heathen and a Christian, if the Christian has the same objects and treasures as the heathen? That is a question which a good many so-called Christians at present would find it hard to answer.<\/p>\n But the crowning reason of all is kept for the last. Much of what precedes might be spoken by a man who had but the coldest belief in Providence. But the great and blessed faith in our Father, God, scatters all anxious care. How should we be anxious if we know that we have a Father in heaven, and that He knows our needs? He recognises our claims on Him. He made the needs, and will send the supply. That is a wide truth, stretching far beyond the mere earthly wants of food and raiment. My wants, so far as God has made me to feel them, are prophecies of God’s gifts. He has made them as doors by which He will come in and bless me. How, then, can anxious care fret the heart which feels the Father’s presence, and knows that its emptiness is the occasion for the gift of a divine fullness? Trust is the only reasonable temper for a child of such a father. Anxious care is a denial of His love or knowledge or power.<\/p>\n II. Luk 12:31 – Luk 12:34 point out the true direction of effort and affection, and the true way of using outward good so as to secure the higher riches. <\/p>\n <\/strong> It is useless to tell men not to set their longings or efforts on worldly things unless you tell them of something better. Life must have some aim, and the mind must turn to something as supremely good. The only way to drive out heathenish seeking after perishable good is to fill the heart with the love and longing for eternal and spiritual good. The ejected demon comes back with a troop at his heels unless his house be filled. To seek ‘the kingdom,’ to count it our highest good to have our wills and whole being bowed in submission to the loving will of God, to labour after entire conformity to it, to postpone all earthly delights to that, and to count them all but loss if we may win it-this is the true way to conquer worldly anxieties, and is the only course of life which will not at last earn the stern judgment, ‘Thou fool.’<\/p>\n That direction of all our desires and energies to the attainment of the kingdom which is the state of being ruled by the will of God, is to be accompanied with joyous, brave confidence. How should they fear whose desires and efforts run parallel with the ‘Father’s good pleasure’? They are seeking as their chief good what He desires, as His chief delight, to give them. Then they may be sure that, if He gives that, He will not withhold less gifts than may be needed. He will not ‘spoil the ship for a ha’p’orth of tar,’ nor allow His children, whom He has made heirs of a kingdom, to starve on their road to their crown. If they can trust Him to give them the kingdom, they may surely trust Him for bread and clothes.<\/p>\n Mark, too, the tenderness of that ‘little flock.’ They might fear when they contrasted their numbers with the crowds of worldly men; but, being a flock, they have a shepherd, and that is enough to quiet anxiety.<\/p>\n Seeking and courage are to be crowned by surrender of outward good and the use of earthly wealth in such manner as that it will secure an unfailing treasure in heaven. The manner of obeying this command varies with circumstances. For some the literal fulfilment is best; and there are more Christian men to-day whose souls would be delivered from the snares if they would part with their possessions than we are willing to believe.<\/p>\n Sometimes the surrender is rather to be effected by the conscientious consecration and prayerful use of wealth. That is for each man to settle for himself. But what is not variable is the obligation to set the kingdom high above all else, and to use all outward wealth, as Christ’s servants, not for luxury and self-gratification, but as in His sight and for His glory. Let us not be afraid of believing what Jesus and His Apostles plainly teach, that wealth so spent here is treasured in heaven, and that a Christian’s place in the future life depends upon this among other conditions-how he used his money here.<\/p>\n Consider, &c. See note on Mat 7:3. <\/p>\n ravens. See Job 38:41. Psa 147:9. Occurs only here in N.T. <\/p>\n neither sow = sow not (Greek. ou. App-105). <\/p>\n nor. Greek. oude. <\/p>\n neither have = have not, as above. <\/p>\n storehouse. Same as “closet “in Luk 12:3. <\/p>\n barn = granary. <\/p>\n fowls = birds. <\/p>\n 24.] , who are elsewhere spoken of in Scripture as the objects of the divine care: see Job 38:41; Psa 147:9.<\/p>\n Luk 12:24. , the ravens) which are least of all birds useful to man, though even birds, too, are subservient to man.[121]-, storehouse) from which they may draw forth seed for sowing.-, barn) in which they may store up what they reap: as the ants have a nest, into which they gather together their stores.- , God) Comp. Luk 12:28.<\/p>\n [121] And so even the ravens on one occasion, 1Ki 17:4-6.-ED. and TRANSL.<\/p>\n the ravens: The raven is a species of the corvus, or crow tribe, of the order Pic, known by its large size, its plumage being of a bluish black, and tail roundish at the end. It was probably selected by our Lord as being unclean. 1Ki 17:1-6, Job 38:41, Psa 145:15, Psa 145:16, Psa 147:9, Mar 6:26 <\/p>\n how: Luk 12:7, Luk 12:30-32, Job 35:11, Mat 10:31 <\/p>\n Reciprocal: Lev 11:15 – General Deu 28:8 – storehouses Psa 50:11 – know Psa 104:27 – General Mat 6:26 – the fowls Mat 12:12 – is a Luk 12:6 – and Luk 12:27 – the lilies 1Co 9:9 – Doth Heb 9:14 – How<\/p>\n 4<\/p>\n This is explained at Mat 6:26.<\/p>\n Consider the ravens: for they neither sow nor reap; which neither have storehouse nor barn; and God feedeth them: how much more are ye better than the fowls? <\/p>\n [Neither storehouse nor barn.] The storehouse is where they laid up their fruits, and the barn where they laid up their grain. It is commonly rendered the floor; but there it is meant the barn-floor. Our Saviour takes an instance from God feeding the ravens, Job 38:41; Psa 147:9; where it is R. Solomon’s remark: “Our Rabbins observe, that the raven is cruel towards its young; but God pitieth them, and provides them flies, that breed out of their own dung.” Now the reason they give why the old ones are so unmerciful to their own young is in Chetubboth; where the Gloss thus explains the minds of the Gemarists speaking of the young ones both white and black; “When they grow black the old ones begin to love their young, but while they are all white they loathe them.”<\/p>\n In that very place there occurs this passage, not unworthy our transcribing: “There was a certain man brought before Rabh Judah because he refused to provide for his children. Saith he to those that brought him, The dragon brings forth, and lays her young in the town to be nourished up. When he was brought to Rabh Chasda, he saith unto them, ‘Compel him to the door of the synagogue, and there let him stand, and say, The raven seeks her young ones; but this man doth not seek [or own] his children.’ But doth the raven seek her young ones? Behold it is written, God feedeth the ravens which cry unto him. This hath no difficulty in it. This is said of them while they are white; that ‘God feeds them’: but that is said of them when they are become black; that ‘the raven owneth her young.’ ” But the Gloss hath it thus: “It seems as if he with his own voice should cry out against himself, and say, ‘The raven owneth her young.’ But there are those that expound it as if the minister of the synagogue should set him forth and proclaim upon him, The raven acknowledgeth her young, but this man rejects his own children.” “Tell it to the church,” Mat 18:17.<\/p>\n Luk 12:24. Consider the ravens. Comp. Job 38:41; Psa 147:9; the thought here is more general, however. The word translated consider is stronger than that used in the sermon on the Mount; it implies observation and study. In the example borrowed from nature, it is important to mark how all the figures employedsowing, reaping, storehouse, barnare connected with the parable of the foolish rich man. All these labors, all these provisions, in the midst of which the rich man died,the ravens knew nothing of them; and yet they live! The will of God is thus a surer guaranty of existence than the possession of superabundance. (Godet.) Worldly care forgets to trust God; covetousness trusts wealth more than God. Both sins are dangerous, because insidious. Many Christians obtain the mastery over other forms of evil, and yet fail to recognize the evil of these closely related practical errors.<\/p>\n The raven illustration shows that God provides for His creatures. The implication is that God will provide for people, and even more so disciples, since they are more important to Him than birds. Jesus’ choice of a raven for His illustration is interesting since ravens were unclean (Lev 11:15) and are infamous for not feeding their own young, yet God sees that the young ravens eat. Birds do not and cannot provide for themselves as humans do and can, but God still provides for them. Again Jesus argued from the lesser to the greater (cf. Luk 12:6-7).<\/p>\n Consider the ravens: for they neither sow nor reap; which neither have storehouse nor barn; and God feedeth them: how much more are ye better than the fowls? 24. the ravens ] More specific, and therefore more poetic, than “the fowls” in St Matthew. Perhaps there is a reference to Job 38:41; Psa 145:15. Fuente: … Continue reading “Exegetical and Hermeneutical Commentary of Luke 12:24”<\/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-25465","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25465","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=25465"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25465\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25465"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25465"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25465"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/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: 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: Henry Alford’s Greek Testament<\/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 Greek Testament<\/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: Lightfoot Commentary Gospels<\/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":"