53.<\/strong> continually in the temple<\/em> ] This expression is one of the links between the Gospel and the Acts (see Act 2:46<\/span>; Act 3:1<\/span>, &c.).<\/p>\n praising and blessing God<\/em> ] Act 2:46<\/span>; Act 5:42<\/span>. ‘Praise is the fruit of joy.’ A characteristic close in accordance with the usual spirit of St Luke. See Introd. p. 24, and Luk 2:20<\/span>, Luk 5:25<\/span>, Luk 7:16<\/span>, Luk 13:13<\/span>; Luk 17:15<\/span>; Luk 18:43<\/span>; Luk 23:47<\/span><\/p>\n 15<\/strong>, Luk 18:43<\/span>, Luk 23:47<\/span>.<\/p>\n Amen<\/em> ] Probably a liturgical addition, as it is omitted in , C, D, L, &c. “The Ascension,” says Godet, “realises in the person of the Risen Son of Man the design of God towards Humanity.” That divinely- foreordained purpose (prothesis)<\/em> was to make of sanctified believers a Family of God’s children like His only Son. Rom 8:28-29<\/span>; Eph 2:6<\/span>; Heb 2:10<\/span>. The work of Christ is continued by the Church, enlightened by the Spirit of God at Pentecost, and awaiting its perfection at the Second Advent. “Since then salvation involves these three things Grace, Holiness, Glory, each Gospel, especially that of St Luke, requires, as its second volume, the Acts; as its third, the Revelation of St John.”<\/p>\n Were continually in the temple – <\/B>Until the day of Pentecost – that is, about ten days after. See Acts 2<\/span>.<\/P> Praising and blessing God – <\/B>Chiefly for the full proof that the Messiah had come; had redeemed them, and had ascended to heaven. Thus the days of their mourning were ended. They were filled with happiness at the assurance of redemption, and expressed what every Christian should feel – fulness of joy at the glad tidings that a Saviour has died, and risen, and ascended to God; and an earnest desire to pour forth in the sanctuary prayers and thanksgivings to the God of grace for his mercy to a lost and ruined world.<\/P> <\/p>\n Verse 53<\/span>. Were continually in the temple<\/B><\/I>] Especially till the day of pentecost came, when they received the promise, mentioned Lu 24:49<\/span>.<\/P> <\/P> Praising and blessing God.<\/B><\/I>] Magnifying his mercy, and speaking good of his name. Thus the days of their mourning were ended; and they began that life upon earth in which they still live in the kingdom of God. May the God of infinite love give the reader the same portion in time and in eternity, through the same glorious and ever-blessed Jesus! Amen and amen.<\/P> <\/P> THERE are various subscriptions to this book in the MSS. and versions. The following are the principal.<\/P> <\/P> Through the assistance of the Most High God, the Gospel of St.<\/I> Luke the physician, the proclaimer of eternal life, is finished<\/I>. ARAB.-The most holy Gospel of Luke the Evangelist is completed<\/I>. SYR. – The end of the holy Gospel according to Luke – written in <\/I> Greek – published in Alexandria the Great, – in Troas, – in Rome, – in the<\/I> confines of Achaia and Baeotia, – in Bithynia, – in Macedonia, – in the<\/I> Italic<\/I> (or Latin) character, fifteen years after the ascension of<\/I> Christ<\/I>.<\/P> <\/P> It is likely, the word Amen<\/I> was added by the Church, on the reading of this book; but there is no evidence that it was affixed by the evangelist. It is omitted by some of the best MSS. and versions.<\/P> <\/P> It is evident that, at the conclusion of this Gospel, St. Luke passes very rapidly over a number of interesting circumstances related by the other evangelists, and particularly by St. John, concerning the last forty days of our Lord’s sojourning on earth; but, to compensate for this, he has mentioned a variety of important particulars which the others have passed by, a list of which I think it necessary to subjoin. It seems as if the providence of God had designed that none of these evangelists should stand alone: each has his peculiar excellence, and each his own style and mode of narration. They are all witnesses to the truth in general; and each most pointedly to every great fact of the Gospel history. In each there is something new<\/I>; and no serious reader ever finds that the perusal of any one<\/I> supersedes the necessity of carefully consulting and reading the others. The same facts and doctrines are exhibited by all in different points of view, which renders them both impressive and interesting; and this one circumstance serves to fix the narrative more firmly in the memory. We should have had slighter impressions from the Gospel history, had we not had the narrative at four<\/I> different hands. This variety is of great service to the Church of God, and has contributed very much to diffuse the knowledge of the facts and doctrines contained in this history. Parallel passages have been carefully studied, and the different shades of meaning accurately marked out; and the consequence has been, what the wisdom of God designed, the fuller edification of the faithful. It is not the business of a commentator to point out beauties in the composition of the sacred text. Many might be selected from the evangelists in general, and not a few from Luke<\/I>, who not only tells a true story, but tells it well; especially when he has occasion to connect the different parts of the narration with observations of his own. But this is his least praise: from his own account we learn that he took the utmost pains to get the most accurate and circumstantial information relative to the facts he was to relate: See Clarke on Lu 1:3<\/span>. While, therefore, he thus diligently and conscientiously sought for truth<\/I>, the unerring Spirit of God led him into all truth<\/I>. Even he who expected the revelation of the Almighty, and to be inspired by the Holy Spirit, that he might correctly, forcibly, and successfully proclaim the truth and righteousness of his Maker, must stand upon his watch, and set<\/I> himself upon his tower, and watch to see what God would speak IN<\/I> him<\/I>, Hab 2:1<\/span>. In a similar spirit we may expect the fruits of these revelations. He who carefully and conscientiously uses the means<\/I> may expect the accomplishment of the end<\/I>.<\/P> <\/P> I cannot close these observations with a more profitable word than what is contained in that truly apostolic and sublime prayer for the second Sunday in Advent<\/I>; and may he who reads it weigh every word in the spirit of faith and devotion! “Blessed God! who hast caused all holy scriptures to be written for our learning; grant that we may in such wise hear<\/I> them, read, mark, learn<\/I>, and inwardly digest<\/I> them, that, by patience and comfort of thy holy word, we may embrace and ever hold fast the blessed hope of everlasting life, which thou hast given us in our Saviour Jesus Christ!”<\/P> <\/P> Now to him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father, to Him be glory and dominion for ever and ever! Amen. <\/P> FACTS AND CIRCUMSTANCES RELATED AT LARGE BY ST. LUKE, WHICH ARE EITHER NOT MENTIONED AT ALL, OR BUT VERY TRANSIENTLY, BY THE OTHER EVANGELISTS.<\/P> The conception of Elisabeth, Lu 1:5-25<\/span>.<\/P> <\/P> The salutation of Mary, Lu 1:26-38<\/span>.<\/P> <\/P> Mary’s visit to Elisabeth, Lu 1:39-56<\/span>.<\/P> <\/P> The birth of John the Baptist, Lu 1:57-79<\/span>.<\/P> <\/P> The decree of Caesar Augustus, Lu 2:1-6<\/span>.<\/P> <\/P> Apparition of the angel to the shepherds, Lu 2:8-20<\/span>.<\/P> <\/P> The circumcision of Christ, Lu 2:21<\/span>.<\/P> <\/P> The presentation of Christ in the temple, Lu 2:22-38<\/span>.<\/P> <\/P> Dispute with the doctors when twelve years of age, Lu 2:40-52<\/span>.<\/P> <\/P> Chronological dates at the commencement of our Lord’s ministry, Lu 3:1<\/span>; Lu 3:2<\/span>.<\/P> <\/P> Success of the preaching of John the Baptist, Lu 3:10-15<\/span>.<\/P> <\/P> Christ’s preaching and miraculous escape at Nazareth, Lu 4:15-30<\/span>.<\/P> <\/P> Remarkable particulars in the call of Simon, Andrew, James, and John, Lu 5:1-10<\/span>.<\/P> <\/P> The calamities that fell on certain Galileans, Lu 13:1-9<\/span>.<\/P> <\/P> Mission of the seventy disciples, Lu 10:1-16<\/span>.<\/P> <\/P> The return of the seventy disciples, with an account of their success, Lu 10:17-24<\/span>.<\/P> <\/P> Story of the good Samaritan, Lu 10:25-37<\/span>.<\/P> <\/P> Cure of the woman who had been diseased eighteen years, Lu 13:10-20<\/span>.<\/P> <\/P> The question answered, Are there few that be saved? Luke 13:22<\/span>; Luke 13:23<\/span>.<\/P> <\/P> Curing of the man with the dropsy, Lu 14:1-24<\/span>.<\/P> <\/P> Difficulties attending the profession of Christianity, to be carefully preconsidered, Lu 14:25-35<\/span>.<\/P> <\/P> Parable of the lost sheep, and the lost piece of money, Lu 15:1-10<\/span>.<\/P> <\/P> Parable of the prodigal son, Lu 15:11-32<\/span>.<\/P> <\/P> Parable of the unjust steward, Lu 16:1-18<\/span>;<\/P> <\/P> Parable of the rich man and the beggar, Lu 16:19-31<\/span>.<\/P> <\/P> Various instructions to his disciples, Lu 17:1-10<\/span>.<\/P> <\/P> The refusal of the Samaritans to receive him into their city, Lu 9:52-56<\/span>; Lu 17:11<\/span>.<\/P> <\/P> The cleansing of the ten lepers, Lu 17:12-19<\/span>.<\/P> <\/P> The Pharisees ask when the kingdom of God should come, and our Lord’s answer, Lu 17:20-37<\/span>.<\/P> <\/P> The Pharisee and the publican, Lu 18:1-14<\/span>.<\/P> <\/P> Account of the domestic avocations of Martha and Mary, Lu 10:38-42<\/span>.<\/P> <\/P> The account of Zaccheus, Lu 19:2-10<\/span>.<\/P> <\/P> The parable of the nobleman that went to obtain a kingdom, Lu 19:11-28<\/span>.<\/P> <\/P> Pilate sends Jesus to Herod, Lu 23:6-16<\/span>.<\/P> <\/P> Account of the women that deplored our Lord’s sufferings, Lu 23:27-32<\/span>.<\/P> <\/P> Remarkable particulars concerning the two thieves that were crucified with our Lord, Lu 23:39-43<\/span>.<\/P> <\/P> Account of the two disciples going to Emmaus, Lu 24:13-35<\/span>.<\/P> <\/P> Remarkable circumstances concerning his appearance to the eleven, after his resurrection, Lu 24:37-49<\/span>.<\/P> <\/P> Finished the correction for a new edition<\/I>, Oct. 31, 1831. A. C.<\/P> <\/p>\n 53. were continually in thetemple<\/B>that is, every day at the regular hours of prayer tillthe day of Pentecost.<\/P><\/p>\n And were continually in the temple<\/strong>,…. At the time of worship, at the hours of prayer, or of public service; and perhaps always privately in an upper room in it, where they, with others, met frequently, and continued, with one accord, in prayer and supplication; [See comments on Ac 1:14]<\/span>, a practice worthy of imitation, whether in the public or private way:<\/p>\n praising, and blessing God<\/strong>; for his Son Jesus Christ, who had died for their sins, was risen again for their justification, and was now ascended into heaven, to be their advocate there; and for all spiritual bless his Gospel to every creature.<\/p>\n Amen<\/strong>; so let him be praised, and blessed by all the saints, for all that is contained in this Gospel. In a manuscript copy of Beza’s, it is added,<\/p>\n “the Gospel according to Saint Luke was published fifteen years after the ascension of Christ;”<\/p>\n See Gill on the title of this Gospel “Lu 1:1”.<\/p>\n <\/strong><\/p>\n 1) “And were continually in the temple,” <\/strong>(kai esan dia en to hiero) “And they were continually in the temple,” for purposes of worship and praise to the Lord, Act 2:46<\/span>; Act 5:42<\/span>. For the temple was associated with Israel’s glory and the Master’s word.<\/p>\n 2) “Praising God, Amen.” <\/strong>(eulogountes ton theon) “Repeatedly praising and blessing God,” for the things they had seen, and heard, and felt from, in, and through the presence, power, and promise <\/strong>of their risen Lord, Act 4:20<\/span>, speaking or witnessing “the things they had seen and heard “filled with the Holy Ghost,” speaking the word with all boldness, after the power came upon them, Act 1:8<\/span>; Act 2:1-4<\/span>; Act 4:31<\/span>; Act 5:29-32<\/span>; Act 5:41<\/span>. They went out with faith in His return one day to receive His own, Joh 14:1-3<\/span>; Act 1:19<\/span>; Act 1:11<\/span>; Tit 2:11-14<\/span>; Heb 10:36-37<\/span>; Rev 1:7<\/span>; Rev 22:12<\/span>.<\/p>\n (53) And were continually in the temple.<\/strong>The statement is obviously not inconsistent with that in the Acts (Act. 1:13<\/span>), that they were abiding in an upper-chamber in Jerusalem. What it indicates is, that their days were spent, not in the routine of common life, but in the prayer of fervent expectation; and for this no place was so fitting as the Temple, which their Master had taught them to look on as in very deed His Fathers house, the house of prayer, in which the soul of the true worshipper could find access to its God (Luk. 20:46<\/span>; Joh. 2:16<\/span>). There, too, we must remember all the memories of the precious days that had preceded the Passion would be with them in their fullest intensity. We find the same pattern of life presented in Act. 3:1<\/span>.<\/p>\n Amen.<\/strong>The word is wanting in the best MSS., as it is also in many in Mat. 28:20<\/span>, Mar. 16:20<\/span>, and Joh. 20:31<\/span>. In each case it was probably added by the transcriber in devout thankfulness at the completion of his task<\/p>\n 53<\/strong>. <\/strong> Continually in the temple<\/em> Religions engagements occupied the whole time. Theirs was now a religion of joy; their worship was praising <\/em> and blessing. <\/em> How powerful the contrast of their present courage with their despair at the death of Christ.<\/p>\n Luk 24:53<\/span> . ] , , Euthymius Zigabenus. The popular expression is not to be pressed (comp. Luk 2:37<\/span> ), hence it does not exclude the coming together in another locality (Act 1:13<\/span> ; Act 2:44<\/span> ) (in opposition to Strauss). Comp. Lechler, Apost. u. Nachapost. Zeitalt<\/em> . p. 281. Moreover, after the pouring forth of the Spirit, they continued as pious Israelites daily in the temple, Act 2:46<\/span> ; Act 3:1<\/span> .<\/p>\n REFLECTIONS<\/p>\n<\/p>\n Reader! ponder well the blessed contents of this chapter. Never, surely, was there upon earth any record given to any one matter of fact, as plainly, as fully, and as circumstantially, to bear down with a full stream of evidences all opposition, as the testimony to the Resurrection of Jesus. But while the vast chain of testimonies surround the glorious citadel of truth, as an impregnable fortress; to the full doctrine of the Person and Salvation of the Lord Jesus Christ; what will the whole be found, where the heart is not renewed by grace? Christ is indeed risen from the dead? but are we risen with him Blessed and holy is he that hath part in the first resurrection. On such the second death hath no power! Oh! for the earnest of the Spirit, by which the souls of the faithful are sealed unto the day of redemption!<\/p>\n<\/p>\n Farewell Luke! Blessed be thy God, and my God, the Almighty Savior of both, for the ministry of thy record of Jesus! Ere long, the whole Church will be called home, to enter upon the personal enjoyment of those glorious things which the Lord hath here commissioned thee to deliver to his people! And then will burst forth, from millions of the redeemed souls, the song of salvation to God and the Lamb. In the mean time, may my poor offering of praise be often awakened by grace, through this, and all the other blessed portions of the holy Scriptures of truth, to bless the united source of all covenant mercies, Father, Son, and Holy Ghost, for all their love and purpose, counsel, will, and pleasure, in Jesus Christ. Amen.<\/p>\n 53 And were continually in the temple, praising and blessing God. Amen. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 53. Praising and blessing God<\/strong> ] Inter laudam devotiones, promissum Spiritus Sanct adventure, promptis per omnia paratisque cordibu exspectant.<\/em> (Beda.) So putting themselves into fit posture to receive the comfort that Christ had promised them. <\/p>\n 53.<\/strong> ] <\/strong> , continually,<\/strong> not ‘ all<\/em> their time;’ daily, at the hours of prayer: see Act 1:13-14<\/span> ; Act 3:1<\/span> .<\/p>\n A few words must be appended here on a point which has been much stirred in Germany, even among the more orthodox Commentators; THE HISTORIC REALITY OF THE CIRCUMSTANCES OF THE ASCENSION. On those among them who doubt the fact of an Ascension at all<\/em> , I have nothing to say, standing as I do altogether on different ground from them.<\/p>\n The Lord Himself foretold<\/em> His Ascension, Joh 6:62<\/span> ; Joh 20:17<\/span> : it was immediately after His disappearance from the earth expressly announced by the Apostles<\/em> , Act 2:33-34<\/span> ; Act 5:31<\/span> : and it continued to be an article of their preaching and teaching<\/em> , 1Pe 3:22<\/span> ; Eph 2:6<\/span> ; Eph 4:10<\/span> ; 1Ti 3:16<\/span> . So far<\/em> should we have been assured of it, had we not possessed<\/em> the testimonies of Luke, here and in the Acts: for the fragment super-added to the Gospel of Mark merely states the fact<\/em> , not the manner of it<\/em> . But, to take first the a priori<\/em> view, is it probable that our Lord would have left so weighty a fact in His history on earth, without witnesses?<\/em> And might we not have concluded from the wording of Joh 6:62<\/span> , that our Lord must have intended an ascension in the sight of some of those to whom He spoke<\/em> , and that the Evangelist himself gives that hint, by recording those words without comment, that he had seen it?<\/p>\n <\/em><\/p>\n Then again, is there any thing in the bodily state of our Lord after His resurrection which raises any even the least difficulty here? He appeared suddenly, and vanished suddenly, when He pleased; when it pleased Him, He ate, He spoke, He walked, but His Body was the Body of the Resurrection; only not yet his ( Php 3:21 ), because He had not yet assumed<\/em> that glory: but that He could<\/em> assume it, and did assume it at His Ascension, will be granted by all who believe in Him as the Son of God. So that it seems, on priori grounds<\/em> , probable that, granted the fact of the Ascension<\/em> , it did take place in some such manner as our accounts relate: in the sight of the disciples<\/em> , and by the uplifting of the risen Body of the Lord towards that which is to those on this earth the visible heaven<\/em> .<\/p>\n This being so, let us now, secondly, regard the matter posteriori<\/em> . We possess two accounts of the circumstances of this ascension, written by the same person, and that person a contemporary of the Apostles themselves. Of the genuineness<\/em> of these accounts there never was a doubt. How improbable that Luke should have related what any Apostles or apostolic persons might have contradicted?<\/em> How improbable that the universal Church, founded by those who are said to have been eyewitnesses of this event, should have received these two accounts as authentic, if they were not so?<\/em> That these accounts themselves<\/em> are never referred to in the Epistles, is surely no argument against them. If an occasion had arisen, such as necessitated the writing of 1Co 15<\/span> , there can be little doubt that St. Paul would have been as particular in the circumstances of the Ascension, as he has been in those of the Resurrection. The fact is, that by far the greatest difficulty remains to be solved by those who can imagine a myth or fiction on this subject to have arisen in the first age of the Church. Such a supposition is not more repugnant to our Christian faith and reverence, than it is to common sense and historical consistency.<\/p>\n Luk 24:53<\/span> . ( understood), continually, i.e.<\/em> , at the hours of worship when the temple was open. By frequenting the temple the disciples remained faithful to the programme “beginning at Jerusalem”. To the Jew first, and with<\/em> the Jew as far and as long as possible: such was Lk.’s habitual attitude; manifest throughout in the Gospel and in Acts.<\/p>\n temple = the Temple courts. See note on Mat 23:16. Not offering or eating of the sacrifices there, but at home. See Act 1:14; Act 2:46; Act 3:1; Act 5:42. <\/p>\n Luke ends his Gospel, and commences the Acts with the Ascension. <\/p>\n 53.] , continually,-not all their time;-daily, at the hours of prayer: see Act 1:13-14; Act 3:1.<\/p>\n A few words must be appended here on a point which has been much stirred in Germany, even among the more orthodox Commentators; THE HISTORIC REALITY OF THE CIRCUMSTANCES OF THE ASCENSION. On those among them who doubt the fact of an Ascension at all, I have nothing to say, standing as I do altogether on different ground from them.<\/p>\n The Lord Himself foretold His Ascension, Joh 6:62; Joh 20:17 :-it was immediately after His disappearance from the earth expressly announced by the Apostles, Act 2:33-34; Act 5:31 :-and it continued to be an article of their preaching and teaching, 1Pe 3:22; Eph 2:6; Eph 4:10; 1Ti 3:16. So far should we have been assured of it, had we not possessed the testimonies of Luke, here and in the Acts:-for the fragment super-added to the Gospel of Mark merely states the fact, not the manner of it. But, to take first the a priori view,-is it probable that our Lord would have left so weighty a fact in His history on earth, without witnesses? And might we not have concluded from the wording of Joh 6:62, that our Lord must have intended an ascension in the sight of some of those to whom He spoke, and that the Evangelist himself gives that hint, by recording those words without comment, that he had seen it?<\/p>\n Then again, is there any thing in the bodily state of our Lord after His resurrection which raises any even the least difficulty here? He appeared suddenly, and vanished suddenly, when He pleased; when it pleased Him, He ate, He spoke, He walked, but His Body was the Body of the Resurrection; only not yet his (Php 3:21), because He had not yet assumed that glory: but that He could assume it, and did assume it at His Ascension, will be granted by all who believe in Him as the Son of God. So that it seems, on priori grounds, probable that, granted the fact of the Ascension, it did take place in some such manner as our accounts relate:-in the sight of the disciples, and by the uplifting of the risen Body of the Lord towards that which is to those on this earth the visible heaven.<\/p>\n This being so, let us now, secondly, regard the matter posteriori. We possess two accounts of the circumstances of this ascension, written by the same person, and that person a contemporary of the Apostles themselves. Of the genuineness of these accounts there never was a doubt. How improbable that Luke should have related what any Apostles or apostolic persons might have contradicted? How improbable that the universal Church, founded by those who are said to have been eyewitnesses of this event, should have received these two accounts as authentic, if they were not so? That these accounts themselves are never referred to in the Epistles, is surely no argument against them. If an occasion had arisen, such as necessitated the writing of 1 Corinthians 15, there can be little doubt that St. Paul would have been as particular in the circumstances of the Ascension, as he has been in those of the Resurrection. The fact is, that by far the greatest difficulty remains to be solved by those who can imagine a myth or fiction on this subject to have arisen in the first age of the Church. Such a supposition is not more repugnant to our Christian faith and reverence, than it is to common sense and historical consistency.<\/p>\n Luk 24:53. , continually in the temple) ch. Luk 2:37 [Anna-departed not from the temple, but served God with fastings and prayers night and day].-, praising) which is the fruit of joy.[276]<\/p>\n [276] Bengel, J. A. (1860). Vol. 2: Gnomon of the New Testament (M. E. Bengel & J. C. F. Steudel, Ed.) (A. R. Fausset, Trans.) (117-225). Edinburgh: T&T Clark.<\/p>\n in: Act 2:46, Act 2:47, Act 5:41, Act 5:42 <\/p>\n Amen: Mat 28:20, Mar 16:20, Rev 22:21 <\/p>\n Reciprocal: Act 1:14 – all Act 3:1 – went<\/p>\n 3<\/p>\n The temple was the headquarters of the Jewish system, and the place where the national worship was conducted. It was natural for them to be spending the time at that place, waiting for the coming of the power promised by Jesus. Their activities consisted in praising and blessing God, because they believed He was the One “From whom all blessings flow.”<\/p>\n Luk 24:53. Continually in the temple. At the stated hours of prayer, not all the time. It is not necessary then to suppose that the upper room (Act 1:13) belonged to the temple buildings. An anticipation of the description of the life in the Apostolic Church given in Act 2:46; Act 3:1; Act 5:21.<\/p>\n Blessing God. Amen is to be omitted. The attitude of the disciples, as they waited for the Spirit, is significant. Their unity was itself a blessing; their composure a proof that they were not enthusiasts; the fact that they were undisturbed, a proof that the Jewish council dared not bring a charge that they had stolen the body of Jesus; their prayerfulness was a proof of their faith; their blessing God a sign that they had not lost Him, but should see Him again. Even so, Lord Jesus, come quickly.<\/p>\n And were continually in the temple, praising and blessing God. Amen. 53. continually in the temple ] This expression is one of the links between the Gospel and the Acts (see Act 2:46; Act 3:1, &c.). praising and blessing God ] Act 2:46; Act 5:42. ‘Praise is the fruit of joy.’ A characteristic close in … Continue reading “Exegetical and Hermeneutical Commentary of Luke 24:53”<\/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-26026","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/26026","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=26026"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/26026\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=26026"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=26026"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=26026"}],"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
<\/P>
<\/P> 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: Garner-Howes Baptist 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: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/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: 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: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"