32<\/strong>. that fox<\/em> ] Rather, this she-fox, <\/strong> as though Christ saw him actually present, or identified his<\/em> fox-like nature with that which the Pharisees were now displaying. The fact that the word is feminine may be only due to its being generic.<\/em> The fox was among the ancients, as well as among the modems, the type of knavish craftiness and covert attack. This is the only word of unmitigated contempt<\/em> (as distinguished from rebuke and scorn) recorded among the utterances of Christ, and it was more than justified by the mingled tyranny and timidity, insolence and baseness of Herod Antipas a half-Samaritan, half-Idumaean tetrarch, who, professing Judaism, lived in heathen practices, and governed by the grace of Caesar and the help of alien mercenaries; who had murdered the greatest of the Prophets to gratify a dancing wanton; and who was living at that moment in an adultery doubly-incestuous with a woman of whom he had treacherously robbed his brother while he was his guest.<\/p>\n to day and to morrow<\/em> ] It is probable that these expressions are general (as in Hos 6:2<\/span>). They mean ‘I shall stay in Herod’s dominions with perfect security for a brief while longer till my work is done.’ It must be remembered that Peraea was in the tetrarchate of Herod, so that this incident may have occurred during the slow and solemn progress towards Jerusalem.<\/p>\n the third day I shall be perfected<\/em> ] The word teleioumai<\/em> has been variously rendered and explained. Bleek makes it mean ‘I shall end’ (my work in Galilee); Godet, ‘ I am being perfected<\/em>,’ in the sense of ‘I shall arrive at the destined end of my work;’ Resch, ‘] complete my work’<\/em> by one crowning miracle (Joh 11:40-44<\/span>). This solemn meaning best accords with other usages of the word, e.g. in the cry from the Cross tetelestai<\/em>, ‘It is finished’ (Joh 19:30<\/span>). See too Heb 5:9<\/span>; Heb 11:40<\/span>. Teleiosis<\/em> became an ecclesiastical term for ‘martyrdom.’<\/p>\n Tell that fox – <\/B>A fox is an emblem of slyness, of cunning, and of artful mischief. The word is also used to denote a dissembler. Herod was a wicked man, but the particular thing to which Jesus here alludes is not his vices, but his cunning, his artifice, in endeavoring to remove him out of his territory. He had endeavored to do it by stratagem – by sending these people who pretended great friendship for his life.<\/P> Behold, I cast out devils … – <\/B>Announce to him the fact that I am working miracles in his territory, and that I shall continue to do it. I am not afraid of his art or his enmity. I am engaged in my appropriate work, and shall continue to be as long as is proper, in spite of his arts and his threats.<\/P> Today and tomorrow – <\/B>A little time. The words seem here to be used not strictly, but proverbially – to denote a short space of time. Let not Herod be uneasy. I am doing no evil; I am not violating the laws. I only cure the sick, etc. In a little time this part of my work will be done, and I shall retire from his dominions.<\/P> The third day – <\/B>After a little time. Perhaps, however, he meant literally that he would depart on that day for Jerusalem; that for two or three days more he would remain in the villages of Galilee, and then go on his way to Jerusalem.<\/P> I shall be perfected – <\/B>Rather, I shall have ended my course here; I shall have perfected what I purpose to do in Galilee. It does not refer to his personal perfection, for he was always perfect, but it means that he would have finished or completed what he purposed to do in the regions of Herod. He would have completed his work, and would be ready then to go.<\/P> <\/p>\n Verse 32<\/span>. Tell that fox<\/B><\/I>] Herod was a very vicious prince, and lived in public incest with his sister-in-law, Mr 6:17<\/span>: if our Lord meant him here, it is hard to say why the character of fox<\/I>, which implies cunning, design<\/I>, and artifice<\/I>, to hide evil intentions, should be attributed to him, who never seemed studious to conceal his vices. But we may suppose that Christ, who knew his heart, saw that he covered his desire for the destruction of our Lord, under the pretence<\/I> of zeal<\/I> for the law and welfare of the Jewish people. A fox among the Jews appears to have been the emblem of a wicked ruler, who united cunning with cruelty, and was always plotting how he might aggrandize himself by spoiling the people. See a quotation in Schoettgen<\/I>.<\/P> <\/P> The following observation from the judicious Bishop Pearce deserves attention. “It is not certain,” says he, “that Jesus meant Herod here; he might only have intended to call that man so, from whom the advice of departing came, (whether from the speaker himself, or the person who sent him,) for it is probable, that the advice was given craftily<\/I>, and with design to frighten Jesus, and, make him go from that place.”<\/P> <\/P> To-day and to-morrow<\/B><\/I>] I am to work miracles for two days more, and on the third day I shall be put to death. But it is probable that this phrase only means, that he had but a short<\/I> time to live, without specifying its duration.<\/P> <\/P> Perfected.<\/B><\/I>] Or finished<\/I>, . I shall then have accomplished<\/I> the purpose for which I came into the world, leaving nothing undone<\/I> which the counsel of God designed me to complete<\/I>. Hence, in reference to our Lord, the word implies his dying<\/I>; as the plan of human redemption was not finished<\/I>, till he bowed his head and gave up the ghost on the cross: see Joh 19:30<\/span>, where the same word is used. It is used also in reference to Christ’s death<\/I>, He 2:10<\/span>; He 5:9<\/span>; see also Ac 20:24<\/span>, and He 12:23<\/span>. The word finish<\/I>, &c., is used in the same sense both by the Greeks and Latins. See KYPKE.<\/P> <\/p>\n 32. that fox<\/B>that crafty,cruel enemy of God’s innocent servants. <\/P> Behold, I cast out devils andI do cures<\/B>that is, “Plot on and ply thy wiles; I alsohave My plans; My works of mercy are nearing completion, but some yetremain; I have work for to-day and to-morrow too, and the third day;by that time I shall be where his jurisdiction reaches not; the guiltof My blood shall not lie at his door; that dark deed is reserved forothers.” He does not say, I preach the Gospelthat would havemade little impression upon Herodin the light of the merciful<\/I>character of Christ’s actions<\/I> the malice<\/I> of Herod’ssnares is laid bare [BENGEL].<\/P> to-day, to-morrow, the thirdday<\/B>remarkable language expressive of successive steps<\/I>of His work yet remaining, the calm deliberateness<\/I> with whichHe meant to go through with them, one after another, to the last,unmoved by Herod’s threat, yet the rapid march<\/I> with which theywere now hastening to completion. (Compare Lu22:37<\/span>). <\/P> I shall be perfected<\/B>Ifinish my course, I attain completion.<\/P><\/p>\n And he said unto them, go ye and tell that fox<\/strong>,…. Herod, who it may be sent them, of which Christ was not ignorant, nor of his design in it; and who, as Nero, for his cruelty, is compared to a lion, so he for his subtlety in this instance, as well as in the whole of his conduct, to a fox; though some think Christ has a regard to the Pharisees, and their craftiness, in forming this story, pretending good will to him, by acquainting him of Herod’s malicious designs, when their view was only to scare him out of their country; so the false prophets and teachers, are for their cunning, subtlety, and flattery, compared to foxes, So 2:15<\/span> as well as for their greediness and voraciousness: the word is used with the Jews, for a vain and empty man, in opposition to a good man; as in that saying d of R. Jannai,<\/p>\n “be thou the tail of lions, and not the head of “foxes;””<\/p>\n or “vain men”, as the gloss explains it:<\/p>\n behold, I cast out devils<\/strong>; or “I will cast out devils”, as the Ethiopic version reads, in spite of him, let him do his worst:<\/p>\n and I do cures today and tomorrow<\/strong>; and so for some time to come; and which was doing good, and was what Herod and the Pharisees, had they any humanity in them, would have rejoiced at, and have chose that he should have continued with them, and not have threatened him with his life, or have took any methods to send him from them:<\/p>\n and the third day I shall be perfected<\/strong>; that is, in a little time after, I shall be made perfect by sufferings, my course will be finished, and I shall have done all the work completely, I came about; and till that time come, it is not in his power, nor yours, nor all the men on earth, or devils in hell, to take away my life, or hinder me doing what I am about.<\/p>\n d Pirke Abot, c. 4. sect. 15. & Jarchi in ib.<\/p>\n That fox <\/B> ( <\/SPAN><\/span>). This epithet for the cunning and cowardice of Herod shows clearly that Jesus understood the real attitude and character of the man who had put John the Baptist to death and evidently wanted to get Jesus into his power in spite of his superstitious fears that he might be John the Baptist redivivus<\/I>. The message of Jesus means that he is independent of the plots and schemes of both Herod and the Pharisees. The preacher is often put in a tight place by politicians who are quite willing to see him shorn of all real power.<\/P> Cures <\/B> (<\/SPAN><\/span>). Old word, but in the N.T. only here and Acts 4:22<\/span>; Acts 4:30<\/span>.<\/P> I am perfected <\/B> (<\/SPAN><\/span>). Present passive indicative of <\/SPAN><\/span>, old verb from <\/SPAN><\/span>, to bring to perfection, frequent in the N.T. Used in Heb 2:10<\/span> of the Father’s purpose in the humanity of Christ. Perfect humanity is a process and Jesus was passing through that, without sin, but not without temptation and suffering. It is the prophetic present with the sense of the future. <\/P> <\/p>\n That fox. Herod. Describing his cunning and cowardice. <\/P> Cures [] <\/SPAN><\/span>. Used by Luke only. <\/P> I shall be perfected [] <\/SPAN><\/span>. The present tense : “the present of the certain future” (Meyer). The meaning is, I come to an end : I have done. Expositors differ greatly. Some interpret, “I end my career of healing,” etc.; others, my life.<\/P> <\/p>\n <\/strong><\/p>\n 1) “And he said unto them,” <\/strong>(kai eipen autois) “And he replied to them,” the rejecting Jews, those who brought Him a death report, purportedly from Herod.<\/p>\n 2) “Go ye, and tell that fox,” <\/strong>(poreuthentes eipate te alopeke taute) “You all go, and tell this fox,” this clever and cunning man-killer, this liquidator, of imaginary enemies, this king you all have incited, about me, Psa 2:1-3<\/span>.<\/p>\n 3) “Behold, I cast out devils,” <\/strong>(idou ekballo diamonia) “Observe that I cast out and away demons,” from deranged men and make them emotionally sound, as I did: 1) the daughter of the Syrophenician woman, 2) Mary Magdalene, and, 3) The demon man of Gadara.<\/p>\n 4) “And I do cures to day and to morrow,” <\/strong>(kai easels apotelo semeron kai aurion) “And that I complete or accomplish cures (for the physically ill) today and tomorrow,” of those physically ailing or ill and afflicted, I will continue to cure by miraculous powers, Joh 20:30-31<\/span>, as I have for near three years, Joh 2:11<\/span>; Mar 2:5-11<\/span>; Joh 3:2<\/span>; Mat 8:2-3<\/span>; Mat 8:17<\/span>; Mat 9:35<\/span>.<\/p>\n 5) “And the third day I shall be perfected.” <\/strong>(kai te trite teleioumai) “And on the third day I am finished,” on earth, Joh 17:4-5<\/span>; Joh 19:30<\/span>; Heb 2:10<\/span>; Heb 5:8-9<\/span>. He would complete this work among them in Perea in three days then go on to Jerusalem for His final hours of earthly life.<\/p>\n 32. Go, tell that fox It is certain, that the person here spoken of is Herod Antipas. Though he had throughout the character of a fox, and was as remarkable for servility as for cunning, I do not think that the term, fox, is intended to refer generally to the cunning of his whole life, but rather to the insidious methods by which he labored to undermine the doctrine of the Gospel, when he did not venture to attack it openly. Christ tells him that, with all his craftiness, he will gain nothing by his schemes. “Whatever artifices he may devise,” says Christ, “ today and tomorrow I will discharge the office which God has enjoined upon me; and when I shall have reached the end of my course, I shall then be offered in sacrifice.” That we may perceive more clearly the meaning of the words, Christ acknowledges, in the former part of his message, that on the third day—that is, within a very short time—he must die; and in this way shows, that he could not be deterred from his duty by any fear of death, to which he advanced boldly, with fixed purpose of mind. <\/p>\n (32) Go ye, and tell that fox . . .<\/strong>The word was eminently descriptive of the character both of the Tetrarch individually, and of the whole Herodian house. The fact that the Greek word for fox is always used as a feminine, gives, perhaps, a special touch of indignant force to the original. He had so identified himself with Herodias that he had lost his manliness, and the proverbial type of the worst form of womans craft was typical of him.<\/p>\n Behold, I cast out devils.<\/strong>What was the meaning of the message? What we read in Luk. 23:8<\/span>, perhaps, supplies the answer to that question. Herod hoped to have seen some miracle done by Him, and Jesus, reading his thoughts, tells him that the time for such sights and wonders was all but over. One day, and yet another, and yet a thirdso our Lord describes, in proverbial speech (comp. the analogous forms of Exo. 5:14<\/span>; Hos. 6:2<\/span>), an interval of very short duration, and then I am perfected. The word is strictly a present tense used predictively, and may be either middle or passive in its meaning, the latter being most in harmony with the use of the verb elsewhere. Then I am brought to the end; then I reach the goal of this human life of Mine. Very noteworthy in connection with this passage is the prominence given to the verb throughout the Epistle to the Hebrews, as, e.g.,<\/em> in Heb. 2:10<\/span>; Heb. 5:9<\/span>.<\/p>\n 32<\/strong>. <\/strong> Go ye and tell<\/em> These men did not claim really to have come from Herod Antipas. They do not pretend to report Herod’s own words as from him. But Jesus does, in his reply, recognize the fact which they <\/em> leave unexpressed. He assumes that they came from Herod as with a murderous message, and he sends back his reply to Antipas by them. Our Lord thus unmasks the whole deceit, and holds Antipas responsible for at once his cunning and his cruelty. <\/p>\n That fox<\/em> Who conceals himself, yet threatens my life through you. Those who charge our Lord here with improper disrespect to his human sovereign, ought to see that the term fox <\/em> is a just rebuke for Herod’s sin of artfulness.<\/p>\n Though our Lord uses this epithet to rebuke the present duplicity of Herod Antipas, yet fox-like cunning was one of the permanent qualities which he either possessed or affected. Wetstein says: “He, like many other princes of his time, shaped his manners after the model of the Emperor Tiberius, who, among all traits of character, prided himself upon his own dissimulation<\/em>. Then Herod was an old <\/em> fox, since he had held the government now thirty years and had played the most diverse characters. He played the slave to Tiberius, the master to Galilee, the friend to the Emperor’s prime favourite Sejanus, and to his own three brothers, Archelaus, Philip, and Herod II.; all whose dispositions were most opposite to each other, and to the temper of Antipas himself.” <\/p>\n Today and to-morrow<\/em> The method of Wieseler, as we have remarked, (p. 101,) furnishes here a very apt adjustment. Most commentators have been obliged to explain this phrase of time to be indefinite. This arises from their inability to indicate any particular period of two or three days <\/em> which it can be applied to measure. But turn to Joh 11:6<\/span>, and we find that after he received, at this very locality, the message of Lazarus’s death from the sisters of Bethany, he abode two days, <\/em> and then said, Let us go into Judea. <\/em> Let us suppose that the spies of Herod and the messenger of the sisters arrived at about the same hour, and the two days <\/em> of John are just these two days <\/em> of Jesus. Starting on the third day, Jesus would reach Bethany on the fourth, and find Lazarus four days dead. Joh 11:39<\/span><\/em>. And so, too, if a message touching Lazarus and Herod Antipas arrived at the same time, we see how it happens that in a parable delivered a few hours afterwards a Lazarus <\/em> and an infidel Rich <\/em> Man <\/em> present themselves to view. (See note on Luk 21:19-31<\/span>.) And we may add that, keeping Antipas in view, we may, perhaps, discover a connection in the passage Luk 16:13-18<\/span>, which commentators have been so puzzled to find. <\/p>\n The third day I shall be perfected<\/em> The Greek for I shall be perfected<\/em>) , (being, as Van Oosterzee maintains, a present middle,) signifies, I complete <\/em> or finish<\/em>; namely my Peraean work.<\/p>\n So fearless and calm was the Saviour’s reply to the despot. Spite of the bloody threat, he will remain his full appointed time; he will perform those cures and dispossessions of demons that excite the tetrarch’s anxiety; he will then leave his work, not half done, but complete and perfected<\/em>.<\/p>\n This period of two or three days covers, all our Lord’s discourse to Luk 17:10<\/span>. How should we divide the matter into the days? It is not easy to say. We suggest that on the first day Jesus attends the feast, Luk 14:1-24<\/span> and Luk 14:25-35<\/span> is delivered to the crowd that followed him as he returned from the feast to his abode. On the second day are the assemblage and discourse, Luk 15:1<\/span> to Luk 16:31<\/span>; while Luk 17:1-10<\/span> is uttered to the disciples <\/em> on his way to Bethany.<\/p>\n ‘And he said to them, “Go and say to that fox, ‘Behold, I cast out demons and perform cures today and tomorrow, and the third day I am perfected.’ ”<\/p>\n But Jesus replies without fear. As in His reply to John the Baptiser He points to His signs and wonders. Let him consider those. (Even for Herod the door was open if he would listen). But Jesus’ words were not this time spoken in the hope that they would be effective. They had revivified the one who lay in Herod’s dungeons, they would leave unmoved the one who sat on the throne. Indeed His reply is probably acknowledging that He knows that He will not have long to live. He has only ‘today and tomorrow’, that is a comparatively short while. Nevertheless He knows that it is within God’s plan, for its ending on ‘the third day’ indicates completeness. Perhaps again He has Hos 6:1-2<\/span> in mind. This would suggest that His perfecting at least includes the resurrection. Meanwhile He will continue His ministry, casting out evil spirits and healing the sick as He has always done. He will not be put off that by Herod’s threats. Let the fox bark as he will. And then in God’s perfect timing His career will achieve all that it has set out to do. He will be ‘perfected’, not at Herod’s choice but at God’s. To his listeners ‘perfected’ signified that He would consider His work complete, to Him it indicated that having risen from the dead as the perfect sacrifice for sin He would be enthroned as Messiah and Lord and share once more the glory of His Father (Joh 17:5<\/span>).<\/p>\n “Go and say to that fox.” This is probably saying that Herod is nothing to be afraid of, for he is but a fox, not a lion or a wolf or a bear. He tries to roar, but all he does is bark. Whoever heard of running away from a fox? Some, however, see it as suggesting that he was to be seen as sly in his behaviour (a Jewish view of the fox), or even as despicable, like a scavenger, or a wrecker of vineyards (Son 2:15<\/span>). Or possibly like a fox which is content to linger among the ruins and does not seek to build them up (Eze 13:4<\/span>). In all cases they are only concerned for themselves and their own welfare. Foxes are of advantage to no one but themselves. But Jesus was not wont to insult people, even kings, so we must see it as a warning not name-calling.<\/p>\n Luk 13:32<\/span><\/em><\/strong>. <\/strong>I do cures to-day and to-morrow,<\/em><\/strong><\/strong> Some apply this to the years of Christ’s ministry, supposing that a day <\/em>is put for a year; <\/em>but the explication is improper, because if the three days here mentioned were intended to comprehend the whole time of our Lord’s ministry, this conversation must have happened in the first year thereof, contrary to St. Luke himself, who tells us, Ch. Luk 9:51<\/span> that the time was come that he should be received up. <\/em>Besides, according to this interpretation, Christ’s being perfected <\/em>on the third day, will imply that he was to suffer in the third year of his ministry, which is far from being a certain point. The real meaning of the words seems to be as follows: “I shall not be very long with you on earth; yet, while I am here, I will perform the duties of my ministry, without beingafraid of any man; because my life cannot be taken from me, but in the place and at the time appointed by my Father.” The word , rendered I shall be perfected, <\/em>may refer to Christ’s finishing the great work of atonement, and being by death consecrated to his office, as our great High Priest:as the word is used, Heb 2:10<\/span>; Heb 5:8-9<\/span>; Heb 10:7<\/span>. <\/p>\n Luk 13:32<\/span> . , ] Behold, I cast out demons, and I accomplish cures to-day and to-morrow, and on the third day I come to an end<\/em> ; to wit, not in general with my work, with my course (Act 20:24<\/span> ), or the like, but, according to the context, with these castings out and cures<\/em> . A definitely appropriate answer, frank and free, in opposition to timid cunning. To-day and to-morrow I allow myself not to be disturbed in my work here in the land of Herod, but prosecute it without hindrance till the day after to-morrow, when I come to a conclusion with it. Jesus, however, mentions precisely His miraculous working<\/em> , not His teaching, because He knew that the former, but not the latter, had excited the apprehension of Herod.<\/p>\n ] (the present of the certain future, not the Attic future) might be the middle (Jamblichus, Vit. Pyth<\/em> . 158); but in all the passages of the New Testament, and, as a rule, among the Greek writers, is passive<\/em> . So also here; comp. Vulg. It.: consummor<\/em> . means ad finem perducere<\/em> , the passive ad finem pervenire<\/em> . Hence: I come to a conclusion, I have done<\/em> ; with what? the context shows, see above. Against the explanation of the end of life<\/em> , so that the meaning would amount to morior<\/em> (Theophylact, Euthymius Zigabenus, Beza, Calvin, Grotius, Bengel, Kypke, and many others; comp. also Neander, Baumgarten-Crusius, Schegg, Bisping, Linder in the Stud. u. Krit<\/em> . 1862, p. 564), are decisive even the statements of the days which, in their definiteness, [168] could not be taken (as even Kuinoel, Ewald, and others will have them) proverbially ( . : per breve tempus<\/em> , and : paulo post<\/em> ; comp. Hos 6:2<\/span> ), as also , Luk 13:33<\/span> . Just as little reason is there for seeing prefigured in the three days<\/em> , the three years<\/em> of the official ministry of Jesus (Weizscker, p. 312).<\/p>\n [168] E.g.<\/em> the expression is different in Dem. De Cor<\/em> . Luke 195: . See Dissen on the passage, p. 362.<\/p>\n 32 And he said unto them, Go ye, and tell that fox, Behold, I cast out devils, and I do cures to day and to morrow, and the third day<\/em> I shall be perfected. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 32. Today and tomorrow<\/strong> ] i.e.<\/em> As long as I wish, without his leave. Faith makes a man walk about the world as a conqueror.<\/p>\n<\/p>\n I shall be perfected<\/strong> ] Or, I shall be sacrificed, as Pareus rendereth it, , In sacrificium offerar.<\/em> <\/p>\n 32, 33.<\/strong> ] The interpretation of this answer is difficult, for two reasons (1) that the signification of the <\/strong> ., <\/strong> <\/strong> .,<\/strong> and <\/strong> is doubtful (2) that the meaning of <\/strong> is also doubtful.<\/p>\n The days mentioned are ordinarily supposed to be proverbially used; <\/strong> .<\/strong> for His present working <\/strong> ,<\/strong> for that between the present time and his arrival at Jerusalem <\/strong> .,<\/strong> for that arrival, and the end of his work and course by his Death.<\/p>\n Against this, is (1) the positive use of the three days<\/em> , in an affirmative sentence, of which no instance can be brought where the proverbial meaning is implied: (2) the belonging to all three<\/em> in Luk 13:33<\/span> , whereas thus it only belongs to the two first.<\/p>\n The interpretation adopted by Meyer (and Bleek) is this: In three days (literal days) the Lord’s working of miracles in Galilee would be ended, which had excited the apprehension of Herod: and then He would leave the territory, not for fear of Herod, but because He was going to Jerusalem to die. The objection to this is, that the sense of ending these present works of healing<\/em> , &c. does not seem a sufficient one for . Meyer takes it as middle<\/em> but qu., is a middle present<\/em> ever thus placed alone? Is not such a form, when standing thus, necessarily passive? And though the word is not found earlier than the writings of the Fathers in the sense of ‘ suffering martyrdom<\/em> ,’ it is found in that of ‘ being perfected<\/em> ’ which, as applied to the Lord, included his Death:<\/em> see reff. I own that neither of the above interpretations satisfies me, and still less the various modifications of them which have been proposed (e.g. by Stier and Wieseler; De Wette adopts none). Nor can I suggest any less open to objection: but merely state my conviction, (1) that the days mentioned must have some definite fixed reference to three actual days:<\/em> (2) that is the pres. pass.<\/em> , and is used in the solemn sense elsewhere (reff.) attached to the word.<\/p>\n If this Gospel had been a chronological calendar of our Lord’s journey, the meaning would probably have been clear: but as we have none such, it is, and I believe must remain, obscure. Bp. Wordsworth’s note is much to the point: “It must be remembered that Herod was ruler of Pera as well as of Galilee: and that John the Baptist had been put to death at Machrus, where Herod had a palace, about ten miles E. of Jericho, and thirty E. of Jerusalem. St. Matt., Mat 19:1<\/span> , and St. Mark, Mar 10:1<\/span> ; Mar 10:46<\/span> , speak of our Lord being in Pera, whence He passed over the river Jordan, and so came to Jericho, and thence to Bethany and Jerusalem for His Passion. Herod had put John to death not in Galilee but in Pera: and if our Lord was now, as seems probable, in Pera or near it, it was very likely that the Pharisees should endeavour to intimidate Him with a threat of Herod’s anger.”<\/p>\n <\/strong> .<\/strong> = above, and is not less precise<\/em> (Stier).<\/p>\n <\/strong> , to journey<\/strong> the very word in which they had addressed Him, <\/strong> .<\/strong> .<\/p>\nFuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole 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: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the 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: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n