10<\/strong>. went up into the tetnple<\/em> ] The Temple stood on Mount Moriah, and was always called the ‘Hill of the House’ (Har ha-Beit).<\/p>\n to pray<\/em> ] The Temple had long become naturally, and most fitly, a “House of Prayer” (Luk 19:46<\/span>), though this was not its main original function.<\/p>\n The temple – <\/B>Into one of the courts of the temple – the court where prayer was commonly offered. See the notes at Mat 21:12<\/span>.<\/P> A Pharisee – <\/B>See the notes at Mat 3:7<\/span>.<\/P> Publican – <\/B>See the notes at Mat 5:46<\/span>.<\/P><\/p>\n Verse 10<\/span>. A Pharisee<\/B><\/I>] For a description of the Pharisees and their tenets, See Clarke on <\/span>Mt 16:1<\/span><\/span>.<\/P> <\/P> Publican.<\/B><\/I>] See an account of these on Mt 5:46<\/span>. Both these persons went to the temple to pray<\/I>, i.e. to worship God: they were probably both Jews<\/I>, and felt themselves led by different motives to attend at the temple, at the hour<\/I> of prayer<\/I>: the one to return thanks<\/I> for the mercies he had received; the other to implore that grace which alone could redeem him from his sins.<\/P><\/p>\n Who these Pharisees, and who the Publicans, were we have had frequent occasions before to tell. The temple stood upon a hill, therefore they are said to ascend, or go up. They had in the temple set hours for prayer, as may be learned from Act 3:1<\/span>, at which some of all sorts went up to pay that homage unto God. Our Saviour mentions but two, having in it no further design than by this parable to inform His disciples, how much more acceptable to God the prayers of broken, humble, contrite hearts are, though the persons possessed of them be such as have been, or at least have been reputed, great sinners, than the prayers of those who are hypocrites, and proud, and come unto God pleading their own righteousness, in order to the obtaining of his favour. <\/P> <\/p>\n Two men went up into the temple to pray<\/strong>, Which is called an house of prayer, Isa 56:7<\/span> the Jews had a mighty notion of praying in a place of religious worship, as in the temple, or in a synagogue; imagining that their prayers were more acceptable to God, and sooner heard by him in such a place than in private:<\/p>\n “the prayers of the congregation, they say u, are heard always; and though there are sinners among them, the holy; blessed God, does not despise the prayer of many; wherefore, a man ought to join himself with the congregation, and not pray alone, whenever he can pray with that: and let a man go always, morning and evening, to the synagogue; for there is no prayer heard at all times but in the synagogue; and whoever has a synagogue in his city, and does not pray in it with the congregation, is called an ill neighbour. —A divinity school is greater than a synagogue; and the great wise men, though they had many synagogues in their cities, did not pray but where they studied in the law.”<\/p>\n And they say w, that<\/p>\n “he that prays (in the synagogue) is as if he offered a pure offering. —Says R. Abhu, in the name of R. Abhu, “seek the Lard where he may be found”; where is he to be found? in the synagogues, and in the schools.”<\/p>\n These two men had, doubtless, both of them a notion of the sanctity of the place, and acted according to the prevailing sense of the people. They went up hither, not by consultation, agreement, and appointment; for they were of a different cast from each other; but so it happened. Had they went by consent, there was a rule for them x:<\/p>\n “two men that go to a synagogue to pray, and one has finished his prayer before his neighbour, if he stays for him, his reward is double; and if he does not stay for him, his prayer is not heard.”<\/p>\n And they had rules also for the manner of their going to, and from the place of prayer: when they went thither, they were to go nimbly, in haste, and even run; but when they came back, they were to go very slowly and gently y.<\/p>\n “The commandment (they say z) is to run to a synagogue; for it is said, Ho 6:3<\/span> “we shall know, we shall follow on to know the Lord”: but when a man comes out of the synagogue, let him not take large steps; but let him walk, little by little, or take short steps.”<\/p>\n How far these rules were complied with by these men, is of no great moment to know; who they were follows:<\/p>\n the one a Pharisee<\/strong>; one of those that trusted in themselves, as righteous, and despised all others, especially publicans and sinners; of these [See comments on Mt 3:7]<\/span>. This was the strictest sect among the Jews; they were men that prayed, and fasted much, and were great sticklers for the ceremonies of the law, and the traditions of the elders, and did all they did to be seen of men:<\/p>\n and the other a publican<\/strong>; a gatherer of the Roman tax, though by nation a Jew; and therefore such were had in great contempt by the Jews in general; nor would they eat and drink and converse with them; [See comments on Mt 9:10]<\/span> and<\/p>\n [See comments on Mt 9:11]<\/span><\/p>\n u Maimon. Hilch. Tephilla, c. 8. sect. 1, 3. Piske Harosh Beracot, c. 1. art. 7. w T. Hieros. Beracot, fol. 8. 4. x Piske Harosh, ib. y Piske Harosh, & T. Hieros. Beracot, fol. 9. 1. z Maimon. ib. sect. 2.<\/p>\n Stood <\/B> (<\/SPAN><\/span>). First aorist passive participle of <\/SPAN><\/span>. Struck an attitude ostentatiously where he could be seen. Standing was the common Jewish posture in prayer (Matt 6:5<\/span>; Mark 11:25<\/span>).<\/P> Prayed thus <\/B> ( <\/SPAN><\/span>). Imperfect middle, was praying these things (given following).<\/P> With himself <\/B> ( <\/SPAN><\/span>). A soliloquy with his own soul, a complacent recital of his own virtues for his own self-satisfaction, not fellowship with God, though he addresses God.<\/P> I thank thee <\/B> ( <\/SPAN><\/span>). But his gratitude to God is for his own virtues, not for God’s mercies to him. One of the rabbis offers a prayer like this of gratitude that he was in a class by himself because he was a Jew and not a Gentile, because he was a Pharisee and not of the am-haaretz<\/I> or common people, because he was a man and not a woman.<\/P> Extortioners <\/B> (<\/SPAN><\/span>). An old word, <\/SPAN><\/span> from same root as <\/SPAN><\/span>, to plunder. An adjective of only one gender, used of robbers and plunderers, grafters, like the publicans (Lu 3:13<\/span>), whether wolves (Mt 7:15<\/span>) or men (1Co 5:19f.<\/span>). The Pharisee cites the crimes of which he is not guilty.<\/P> Or even <\/B> ( <\/SPAN><\/span>). As the climax of iniquity (Bruce), he points to “this publican.” Zaccheus will admit robbery (Lu 19:8<\/span>).<\/P> God <\/B> ( <\/SPAN><\/span>). Nominative form with the article as common with the vocative use of <\/SPAN><\/span> (so verse Luke 18:13<\/span>; John 20:28<\/span>). <\/P> <\/p>\n The other [] <\/SPAN><\/span>. With an implication of his being a different man. See on Mt 6:24<\/span>. <\/P> Publican. See on ch. Luk 3:12<\/span>.<\/P> <\/p>\n <\/strong><\/p>\n 1) “Two men went up into the temple to pray;” <\/strong>(anthropoi duo anebesan eis to hieron pros euksasthai) “Two men ascended into the temple to pray,” the temple being elevated. Likely some of Christ’s hearers were on their way up to the temple to worship, when He spoke this parable, at one of the usual times of prayers. In prayer true character is reflected.<\/p>\n 2) “The one a Pharisee, and the other a publican.” <\/strong>(ho eis Pharisaiois kai ho heteros telones) “The one (was) a Pharisee, and the other (of a different kind was) a tax-collector.” The character of the Pharisee is disclosed, Mat 3:1-2<\/span>, as well as that of the publican.<\/p>\n 10. Two men went up. Christ makes a comparison between the two men, both of whom, by going up to pray, seem to manifest the same ardor of piety, while yet they are exceedingly unlike. The Pharisee, possessing outward sanctity, approaches to God with a commendation which he pronounces on his whole life, and as if he had an undoubted right to offer the sacrifice of praise. The publican, on the other hand, as if he had been some outcast, and knew that he was unworthy to approach, presents himself with trembling and with humble confession. Christ affirms that the Pharisee was rejected, and that the prayers of the publican were acceptable to God. The reasons why the Pharisee was rejected are stated to be these two: he trusted in himself that he was righteous, and despised others <\/p>\n (10) Went up into the temple.<\/strong>The peculiar form of the verb, went up,<\/em> was strictly justified by the position of the Temple. It stood on what had been Mount Moriah, and rose high above the other buildings of the city.<\/p>\n The one a Pharisee, and the other a publican.<\/strong>The two words would be more pictorially suggestive to the disciples than they are, at first, to us. They would see the Pharisee with his broad blue zizith,<\/em> or fringe, and the Tephillin<\/em> (=prayers), or phylacteries, fastened conspicuously on brow and shoulder; the publican in his common working dress, with no outward badge to testify that he was a child of the Covenant. Here, as in the case of the Good Samaritan and the Prodigal Son (where see Notes), the parable may have stated actual facts. Of one such publican we read not long afterwards. (See Note on Luk. 19:8<\/span>.)<\/p>\n 10<\/strong>. <\/strong> Two men<\/em> And, therefore, <\/p>\n sinners. Went up<\/em> Just as the publican went down to his own house; <\/em> because the temple was on high ground. <\/p>\n The <\/em> temple to pray<\/em> The place of prayer in the temple was probably the court of the women, where also were the chests for depositing the alms of the faithful. In the court of the temple, the suppliant directed his face toward the holy of holies; but if in another country, toward Jerusalem. <\/p>\n Pharisee publican<\/em> Our Lord is now, probably, still in the region where a large number of publican converts were opposed and oppressed by the haughty oligarchy of Pharisees. See notes on Luk 13:32<\/span>; Luk 17:5<\/span>. Doubtless many a poor publican was hereby encouraged to repentance, being taught that his utter casting himself on God’s mercy in absolute abhorrence of his sins, was a surer road to justification than the cruel sanctimony of the professional saints, who rejoiced to retain beneath their feet a lower caste of sinners over whom they could boast and tyrannize.<\/p>\n “Two men went up into the temple to pray, the one a Pharisee, and the other a public servant.”<\/p>\n The contrast is between a Pharisee and a public servant. Now let us be quite clear about this, outwardly the Pharisee lived the better and more religious life. He would be highly respected, and probably a little feared. And in comparison with the public servant (before he had come to the attitude that resulted in his prayer), the Pharisee would have been seen by all as so superior to him in God’s eyes that any comparison in the goodness stakes would have been no contest. It is not, however, that that we are called on to look at. For what Jesus wants us to see is that both were equally sinful in the sight of God. Both had ‘come short of the glory of God (Rom 3:23<\/span>). What Jesus looked at was the attitude of heart.<\/p>\n This must not, of course be seen as Jesus’ view of all Pharisees and public servants. There were humble and godly Pharisees, and there were all too many evil and hard hearted public servants. What Jesus was concerned to bring out was that while man looks at the outward appearance, God looks at the heart. And here were two concerning whom a superficial verdict would bring one conclusion, while a close examination would bring another. Jesus refused to write off public servants as being unable to repent and come to God.<\/p>\n ‘Went up.’ Going to the Temple was always described as going up, for it was on the Temple mount. Going there to pray at the time of the morning and evening sacrifices was a regular feature of life for pious Jews, but it was always open for prayer at all times. It was partly because the noise caused by the trading in the Temple hindered prayer in the court of the Gentiles that Jesus would later evict the traders from the Temple (Luk 19:45-46<\/span>).<\/p>\n 10 Two men went up into the temple to pray; the one a Pharisee, and the other a publican. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 10. The one a Pharisee<\/strong> ] A Doeg may set his foot as far and farther within the sanctuary as a David. The Pharisee and publican went both of them up to private prayer. <\/p>\n 10, 11.<\/strong> ] <\/strong> belongs to <\/strong> .<\/strong> (cf. Mar 14:4 ), not to <\/strong> :<\/strong> that would be , see Jas 2:17<\/span> . He stood<\/strong> (in the ordinary place), and prayed thus with himself,<\/strong> as E. V., ‘ apud animum suum<\/em> :’ such a prayer he would not dare to put up aloud (Meyer). The Church has admirably fitted to this parable the declaration of thankfulness in 1Co 15:9-10<\/span> (the two being the Epistle and Gospel for the Eleventh Sunday after Trinity), also made by a Pharisee<\/em> , and also on the ground ‘ that he was not as other men:<\/em> ’ but how different in its whole spirit and effect! There, in the deepest humility, he ascribes it to the grace of God<\/em> that he laboured more abundantly than they all; yet,<\/strong> not <\/em> I,<\/em><\/strong> but the grace of God that was with me.<\/p>\n went up. It was always “up “to the Temple on Mount Moriah. Compare “went down” (Luk 18:14). <\/p>\n into. Greek. eis. App-104. <\/p>\n Pharisee. See App-120. <\/p>\n other. The different one. Greek heteros. App-124. publican. See note on Mat 5:46. <\/p>\n 10, 11.] belongs to . (cf. Mar 14:4), not to : that would be , see Jam 2:17. He stood (in the ordinary place), and prayed thus with himself, as E. V.,-apud animum suum:-such a prayer he would not dare to put up aloud (Meyer). The Church has admirably fitted to this parable the declaration of thankfulness in 1Co 15:9-10 (the two being the Epistle and Gospel for the Eleventh Sunday after Trinity), also made by a Pharisee, and also on the ground that he was not as other men:-but how different in its whole spirit and effect! There, in the deepest humility, he ascribes it to the grace of God that he laboured more abundantly than they all;-yet, not I, but the grace of God that was with me.<\/p>\n Luk 18:10. , went up) from their own houses, Luk 18:14. The temple was upon an elevation. Comp. the , went down, Luk 18:14. [Truly one single going (to the house of God) is very frequently of the greatest moment.-V. g.]-, to pray) In prayer, which has been the subject heretofore discussed from Luk 18:1, the whole state of the soul is brought out in exercise.-, , a Pharisee, a Publican) A striking sample of both classes.<\/p>\n into: Luk 1:9, Luk 1:10, Luk 19:46, 1Ki 8:30, Act 3:1 <\/p>\n a Pharisee: Luk 7:29, Luk 7:30, Mat 21:31, Mat 21:32, Act 23:6-8, Act 26:5, Phi 3:5 <\/p>\n Reciprocal: Pro 25:14 – boasteth Mat 5:20 – exceed Mat 6:5 – thou shalt not Luk 5:32 – General Joh 9:34 – and dost 2Co 10:18 – not<\/p>\n LIKE PURPOSE, DIFFERENT METHOD<\/p>\n Two men went up into the temple to pray.<\/p>\n Luk 18:10<\/p>\n Here is a picture of what might have been seen daily in Jerusalem (Act 3:1), and which we see every Sunday of our livestwo men going publicly to worship God.<\/p>\n I. A like purpose.Outwardly there is little differencethe one was a Pharisee, the other a publican. Both came from their homes. They would thus bring with them family wants, cares, sins (Job 1:5; 1Pe 5:7). Both went to the Temple. They would thus feel they were going into Gods presence (Exo 29:42-43; Psa 27:4). Both came for the same objectto pray (Mat 6:6). Further, both stood. This was customary (1Ki 8:22), though in times of deep humiliation they knelt (Dan 6:10; Act 9:40; Act 20:36). Hence outwardly there was little noticeable.<\/p>\n II. A different method.But God shows us what was going on within. He lets us see the state of their hearts.<\/p>\n (a) Look at the Pharisee (Luk 18:11-12). He prayedvery good (Pro 15:8). But how?with himself (Php 2:21; 2Co 5:15). What does He say? God, I thank Thee. A very good beginning (Psa 100:4). But what next? that I am not as other men are. All the world is very bad, but he is very good. I fast, etc.; and so he tells God all the good deeds he has done (Mat 6:2; Mat 6:5). But has he no sins? He does not confess them (Pro 21:2). Has he no wants? He does not mention them (Rev 3:17-18). Has He no love? He does not show it (1Co 13:5). No, he trusts in himself that he is righteous (Pro 20:6). And what then? He does not need or want a Saviour (Mat 9:13).<\/p>\n (b) Look at the publican (Luk 18:13). We do not read that he prays. He does not lift his eyes. He feels that he has sinned against Heaven (Luk 15:18). He stands afar off. Sin has set him at a distance (Isa 59:2). He smites his breastas judging himself (1Co 11:31). Does He ask for anything? Yes, mercy. He first places God very high; last he places himself very low; and mercy he puts between. God, be merciful to me a sinner, or, as it might be, The God, the good, the great, be merciful to me the sinner, as if he were the only sinner in the world. Such is the spirit of the true saint (1Ti 1:15; 1Jn 1:8-10). Such is the spirit of true worship (Psa 51:17; Isa 66:2; Mat 5:3). Emptied of self to be filled out of Christs fullness.<\/p>\n Bishop Rowley Hill.<\/p>\n Illustration<\/p>\n Why did our Lord employ against the Pharisees language which is not only severe, but seems positively harsh and almost unloving? They were moral in their lives and scrupulously exact in their religious duties. They were regarded by the common people as superior beings; orthodox in their views (See Act 23:8), sedate, charitable to the poor, frugal in their mode of life. Why, then, did the Baptist, himself an ascetic, speak of them as vipers, and why did our Blessed Lord so often address them as hypocrites? Because they trusted in themselves that they were righteous, and despised others. They trusted in themselves, andthereforethey despised others. The one frame of mind led to the other. They compared themselves with others, first having commended themselves, and then struck the balance in their own favour.<\/p>\n 0<\/p>\n It was perfectly in order for both Pharisees and publicans to pray, and to go into the temple for the purpose of prayer (Isa 56:7; Mat 21:13).<\/p>\n Luk 18:10. Two men went up into the temple to pray. The temple was on an elevation. Since the Passover was approaching, and some of his hearers were probably on their way to Jerusalem to worship in the temple, the reference is very apt.<\/p>\n XCVII. <\/p>\n PARABLE OF THE PHARISEE AND PUBLICAN. <\/p>\n cLUKE XVIII. 9-14. <\/p>\n c9 And he spake also this parable unto certain who trusted in themselves that they were righteous, and set all others at nought [It is commonly said that this parable teaches humility in prayer, but the preface and conclusion (see Luk 18:14) show that it is indeed to set forth generally the difference between self-righteousness and humility, and that an occasion of prayer is chosen because it best illustrates the point which the Lord desired to teach. The parable shows that the righteousness in which these parties trusted was devoid of that true charity or heart-love toward God and man without which our characters are worthless in the sight of God– Pro 30:12, Pro 30:13, Isa 65:5, 1Co 13:1-3]: 10 Two men went up into the temple to pray [The temple was the appointed place for Jewish prayer. To it the Jew went if near at hand, and towards it he prayed it afar off. The stated hours of prayer were 9 A.M. and 3 P.M., but men went there to pray whenever they felt like it]; the one a Pharisee, and the other a publican. [The two represent the extremes of Jewish social and religious life–see Rev 3:17, Rev 3:18), and he makes the sinful record of the publican a dark background on which to display the bright contrast of his own character–a character for which he was thankful, and apparently with reason.] 12 I fast twice in the week [the law appointed one fast in the year, [536] viz.: on the Day of Atonement ( Lev 16:29, Lev 16:30), but the Pharisees fasted on Mondays and Thursdays of each week]; I give tithes of all that I get. [I give the tenth part of my income. The law required that tithes be given from the corn, wine, oil, and cattle ( Deu 14:22, Deu 14:23), but the Pharisees took account of the humblest herbs of the garden, and gave a tenth of their mint, anise, and cummin ( Mat 23:23). Thus he confessed his virtues rather than his sins.] 13 But the publican, standing afar off [remote from the Holy Place], would not lift up so much as his eyes unto heaven [ Psa 123:1, Psa 123:2, Psa 40:12, Ezr 9:6], but smote his breast [as if to remind himself of the stroke of God which he so richly deserved– Nah 2:7, Luk 23:48], saying, God be thou merciful to me a sinner. [He makes full confession of his sin without excuse or justification, and without offset of righteousness. Moreover, he petitions for no temporal blessings, but simply asks for mercy– 1Ti 1:15.] 14 I say unto you, This man went down to his house justified rather than the other [we are taught here, as in the parable of the prodigal son, that the penitent unrighteous are more acceptable to God than the righteous who make no confession of their sins]: for every one that exalteth himself shall be humbled; but he that humbleth himself shall be exalted. [Luke xiv. 11, see p. 494. The Pharisee was an example of the first, and the publican of the second.]<\/p>\n [FFG 536-537]<\/p>\n The Pharisees generally rejected Jesus and His gospel whereas the tax collectors responded positively (cf. Luk 5:12; Luk 5:27; Luk 7:34; Luk 7:37; Luk 15:1-2; Luk 16:20). They were at opposite ends of the social and spiritual scales in Judaism. The former were the epitome of righteousness and the latter of unrighteousness. The temple was the customary place of prayer. Since it stood on a hill in Jerusalem, people literally went up to it to pray.<\/p>\n Two men went up into the temple to pray; the one a Pharisee, and the other a publican. 10. went up into the tetnple ] The Temple stood on Mount Moriah, and was always called the ‘Hill of the House’ (Har ha-Beit). to pray ] The Temple had long become naturally, and most fitly, a … Continue reading “Exegetical and Hermeneutical Commentary of Luke 18:10”<\/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-25680","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25680","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=25680"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25680\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25680"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25680"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25680"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: 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: 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: 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: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/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: Church Pulpit Commentary<\/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: McGarvey and Pendleton Commentaries (New Testament)<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"