8<\/strong>. And Crispus, the chief ruler of the synagogue<\/em> ] It is better to omit “chief” otherwise this part of the word is twice translated. (So R. V.<\/em>) This Crispus is alluded to, 1Co 1:14<\/span>, as one of the few whom St Paul himself baptized. His previous distinguished position among the Jews, and the conversion of his whole family, would make him noticeable among the Christian converts. There may have been more than one synagogue in Corinth. In Act 18:17<\/span> we read of Sosthenes, the ruler of the synagogue. But it is quite possible that this man may have been appointed immediately after the conversion of Crispus, and may have been desirous to shew his zeal against the Christian teachers by laying an immediate information against Paul before the proconsul.<\/p>\n and many of the Corinthians were baptized<\/em> ] St Paul mentions that he himself only baptized (in addition to Crispus) Gaius and the household of Stephanas. But Silas and Timothy were now by his side and would care for the admission of the new converts to baptism.<\/p>\n And Crispus – <\/B>He is mentioned in 1Co 1:14<\/span> as having been one of the few whom Paul baptized with his own hands. The conversion of such a man must have tended greatly to exasperate the other Jews, and to further the progress of the Christian faith among the Corinthians.<\/P> With all his house – <\/B>With all his family, Act 10:2<\/span>.<\/P> And many of the Corinthians – <\/B>Many even in this voluptuous and wicked city. Perhaps the power of the gospel was never more signal than in converting sinners in Corinth, and rearing a Christian church in a place so dissolute and abandoned. If it was adapted to such a place as Corinth; if a church, under the power of Christian truth, could be organized there, it is adapted to any city, and there is none so corrupt that the gospel cannot change and purify it.<\/P> <\/p>\n Verse 8<\/span>. Crispus the chief ruler of the synagogue<\/B><\/I>] This person held an office of considerable consequence; and therefore his conversion to Christianity must have been very galling to the Jews. It belonged to the chief or ruler of the synagogue to preside in all the assemblies, interpret the law, decide concerning things lawful and unlawful, punish the refractory, excommunicate the rebellious, solemnize marriages, and issue divorces. It is likely that, on the conversion of Crispus, Sosthenes was chosen to succeed him.<\/P> <\/P> Many of the Corinthians<\/B><\/I>] Those to whom the sacred historian refers were probably Gentiles, and were the fruits of the apostle’s labours after he had ceased to preach among the Jews.<\/P><\/p>\n The chief ruler:<\/B> there were several rulers in a synagogue, which we find frequent mention of, as Mat 9:18<\/span>; Mar 5:22<\/span>. Their office and place was, to advise and give order about the affairs of the synagogue, that all things might be performed according to their prescribed rules. <\/P> Many of the Corinthians believed; <\/B>amongst whom are reckoned Gaius, Sosthenes, 1Co 1:1<\/span>, and Epenetus, Rom 16:5<\/span>. <\/P> <\/p>\n 8. Crispus, the chief ruler of thesynagogue, believed on the Lord with all his house<\/B>an eventfelt to be so important that the apostle deviated from his usualpractice (1Co 1:14-16<\/span>)and baptized him, as well as Caius (Gaius) and the household ofStephanas, with his own hand [HOWSON].<\/P> many of the Corinthians . . .believed and were baptized<\/B>The beginning of the church gatheredthere.<\/P><\/p>\n And Crispus, the chief ruler of the synagogue<\/strong>,…. This was a Jewish name; frequent mention is made of R. Crispa in the Jewish writings k this person, either through hearing Paul before he departed from the synagogue, or when in Justus’s house, which was hard by the synagogue, believed on the Lord with all his house: he believed the doctrine the apostle preached, concerning Jesus, and that he was the Messiah; and he believed in him for life and salvation, and made a profession of his faith in him, and so did all his family, upon which he was baptized by the apostle; see 1Co 1:14<\/span><\/p>\n and many of the Corinthians hearing<\/strong> not “his faith”, as the Arabic version adds; as if hearing of the faith of Crispus induced them to believe also; for the ruler of the Jewish synagogue had no such influence on the Gentile Corinthians, as these were: but these hearing the Gospel preached by the apostle, very likely in the house of Justus, to which they came,<\/p>\n believed<\/strong>; faith came by hearing; they believed the Gospel, and they believed in Christ, the sum and substance of it; and not with a bare historical faith, but with a spiritual and saving one, or such as is unto salvation, with their heart, and with their mouth made confession of it:<\/p>\n and were baptized<\/strong>; not by the apostle, for he baptized at Corinth none but Crispus and Gaius, and the household of Stephanas, but by some of his companions, as Silas, or Timothy, or both: this is a plain instance of believers’ baptism; first they heard the word of God; then they believed, this word coming with power to them; and upon their believing, they are baptized. These laid the foundation of a famous church in this place, which continued for many ages after; Silas, who is reckoned among the seventy disciples, is said to be the first bishop or pastor of it; [See comments on Lu 10:1]<\/span>; in the “second” century Primus was bishop of this church, with whom Egesippus as he went to Rome stayed some days, and was much refreshed with the orthodox faith of him, and the Corinthians; in the same century Dionysius presided over this church, who was not only very useful to the church under his care, but to many others l; in the same age, under Severus lived Bacchylus bishop of Corinth, who wrote a book concerning Easter in the name of all the bishops in Achaia m; in the third century Tertullian n makes mention of a church at Corinth; in the fourth century Epictetus was bishop of the said church, and was contemporary and familiar with Athanasius, to whom a letter is extant in the works of Athanasius o; in the “fifth” century there was a church at Corinth, and a bishop of it was in the synod at Chalcedon, and it was then a metropolitan church; in this age Peregrinus bishop of Corinth was in the first synod at Ephesus, held against Nestorius, and Erisistratus, a bishop also of the same church, was in another synod at the same place, and Peter bishop of Corinth was in the Chalcedon council; in the “sixth” century mention is made of a bishop of the Corinthians, in the fifth synod at Constantinople, and in the same century Gregory instructed John bishop of the Corinthians rightly to govern the Lord’s flock, and exhorted all the Corinthian bishops to concord. In this age Adrianus also was bishop of Corinth, he flourished under Mauritius the emperor; as likewise did Anastasius archbishop of the Corinthians; and he being removed from his office, John succeeded him in it; in the “seventh” century there was a Corinthian bishop in the sixth council at Constantinople p; thus far this ancient church is to be traced in history.<\/p>\n k T. Hieros. Yebamot, fol. 2. 3. & 12. 2. & 18. 1. & passim. l Euseb. Eccl. Hist. l. 5. c. 22. & 23. m Hicronymi Catalog. Script. Ecclcs. sect. 54. fol. 96. D. n De Praescript. Heret. c. 36. o Tom. 1. p. 453. Ed. Commelin. p Magdeburg. Hist. Eccles. cent. 5. c. 2. p. 6. & c. 7. p. 418. & c. 10. p. 665. cent. 6. c. 2. p. 6. & c. 10. p. 349. cent. 7. c. 2. p. 5.<\/p>\n Crispus <\/B> (<\/SPAN><\/span>). Though a Jew and ruler of the synagogue (cf. 13:15<\/span>), he had a Latin name. Paul baptized him (1Co 1:14<\/span>) himself, perhaps because of his prominence, apparently letting Silas and Timothy baptize most of the converts (1Co 1:14-17<\/span>). Probably he followed Paul to the house of Titus Justus. It looked like ruin for the synagogue.<\/P> With all his house <\/B> ( <\/SPAN><\/span>). Another household conversion, for Crispus “believed (<\/SPAN><\/span>) in the Lord with all his house.”<\/P> Hearing believed and were baptized <\/B> ( <\/SPAN><\/span>). Present active participle and imperfect indicatives active and passive, expressing repetition for the “many” others who kept coming to the Lord in Corinth. It was a continual revival after Silas and Timothy came and a great church was gathered here during the nearly two years that Paul laboured in Corinth (possibly A.D. 51 and 52). <\/P> <\/p>\n <\/strong><\/p>\n 1) “And Crispus, the chief ruler of the synagogue <\/strong>(Krispos de ho archisunagogos) “Then Crispus, the ruler of the adjoining synagogue,” to the house of Justus, where Paul had come to preach for an extended period of time. Tho a Jew, he bore a Latin name – He was followed by Sosthenes the next chief ruler of the synagogue, Act 18:17<\/span>.<\/p>\n 2) “Believed on the Lord with all his house; <\/strong>(episteusen to kurio sun holo to oiko auto) “Believed on the Lord with all his household,” all responsible members of his household, perhaps including his servants. The entire family of Jews became saved from religious, ceremonial Judaism, as Paul so often prayed for his own racial brethren, Rom 9:1-3<\/span>; Rom 10:1-4<\/span>. He is one of only a few that Paul baptized personally in Corinth, 1Co 1:14-16<\/span>.<\/p>\n 3) “And many of the Corinthians hearing,”<\/strong> (kai polloi ton Korinthion akouontes ) “And many of the Corinthians hearing,” giving heed to the preaching of Paul, for “Faith cometh by hearing,” Rom 10:17<\/span>; Luk 14:35<\/span>.<\/p>\n 4) “Believed, and were baptized.”<\/strong> (episteuon kai ebaptizonto) “Believed and were baptized,” were immersed subsequent thereto,” after they believed in Jesus Christ, as their savior, with all their heart, after they became children of God, received a pure heart by faith, they were baptized to “put on” Christ, to be identified with Him in His work, as a nurse, doctor, or soldier, puts on a uniform, not to make them become a nurse, doctor, or soldier, but to identify them as such. Thus baptism is pictorial, not procurative, is not designed as a means of making one become a child of God, but as identifying a child of God as a follower, a servant, and a steward of Jesus Christ, See? Joh 1:11-12<\/span>; Rom 5:1<\/span>; Act 10:43<\/span>; Act 13:38-39<\/span>; Act 15:9<\/span>; Act 16:30-31<\/span>; Rom 1:16<\/span>; Eph 2:8-10<\/span>; Gal 3:26-27<\/span>; Rom 6:16<\/span>.<\/p>\n (8) And Crispus, the chief ruler of the synagogue, believed on the Lord.<\/strong>The article does not necessarily show that there was only one rulercommonly, as at the Pisidian Antioch (Act. 13:15<\/span>), there were morebut that this Crispus was thus distinguished from others of the same name. The office was one which gave its holder an honourable position, and, as in inscriptions from the Jewish catacombs now in the Lateran Museum, was recorded on tombstones (Alfius Archisynagos<\/em>) as a personal distinction of which the family of the deceased were proud. In favour of so conspicuous a convert, St. Paul deviated from his usual practice, and baptised Crispus with his own hands (1Co. 1:14<\/span>).<\/p>\n Many of the Corinthians hearing believed, and were baptized.<\/strong>The tense of the two verbs implies a process going on daily for an undefined period. Among the converts we may note Gaius, or Caius, probably a man of higher social position than others, who made his house the meeting-place of the Church, and at St. Pauls second visit received him as a guest (Rom. 16:23<\/span>), and the household of Stephanas, who, as the first-fruits of Achaia, must have been among the earliest converts (1Co. 16:15<\/span>). These also St. Paul baptised himself (1Co. 1:14-15<\/span>). Fortunatus and Achaicus, and Chloe, a prominent female convert (1Co. 1:11<\/span>), with Quartus, and Erastus the chamberlain of the city (Rom. 16:23<\/span>), and Epnetus, also among the first-fruits of Achaia (Rom. 16:5<\/span>), may also be counted among the disciples made now or soon afterwards.<\/p>\n 8<\/strong>. <\/strong> Crispus<\/strong> Their most eminent man, became a Christian with all his house. (See note on 1Co 1:14<\/span>.)<\/p>\n Of course his secession from Judaism was a vacation of his office; and it seems probable that Sosthenes, (Act 18:17<\/span>,) who was a leader of the party opposed to Paul, forthwith stepped into his place. He suffered the penalty of a flogging for his ambition, and perhaps became a Christian, the “Sosthenes the brother” of 1Co 1:1<\/span>. <\/p>\n Many of the Corinthians<\/strong> Probably Jews and Gentiles, with a majority of the latter.<\/p>\n ‘And Crispus, the ruler of the synagogue, believed in the Lord with all his house. And many of the Corinthians, hearing, were believing, and were being baptised.’<\/p>\n But in spite of the attitude of the Jews generally, Crispus the ruler of the synagogue became a believer, and so did all his house (compare 1Co 1:14<\/span>). And as well as him and his household, many of the Corinthians came to hear Paul, believed and were baptised. We are justified in seeing in this that a good number of Jews as well as God-fearers did become Christians. The tenses of the verbs stress that this was on ongoing process.<\/p>\n Act 18:8-11<\/span><\/em><\/strong>. <\/strong>And Crispus,<\/em><\/strong><\/strong> St. Paul’s labours in the synagogue had not been without some success; for Crispus, one of the rulers <\/em>of the synagogue, embraced Christianity with his whole family; and afterwards manyother of the Corinthians, when they heard the Christian doctrine and the evidences of it, embraced the gospel, and were baptized, and were no doubt truly converted to God. His teaching so nigh the synagogueinthehouse of an uncircumcised Gentile, and his converting through grace and receiving the uncircumcised Gentiles into a full communion with the Jewish Christians, exasperated the unbelieving Jews, whichmight perhaps have discouraged even St. Paul himself; and as he had already planted a considerable church in that city, he might possibly begin to think of leaving the place, as having little expectation of bringing in any considerable addition to the number of converts which, under the divine blessing, he had hitherto made there. But to prevent his departure, and to encourage him in his work, the Lord Jesus himself appeared to him in a vision by night. I have much people in this city, <\/em>Act 18:10<\/span> means all those who would yield to be saved by grace, whatever their tempers and dispositions then were. See 1Co 9:11<\/span>. <\/p>\n Act 18:8<\/span> . This decided proceeding made a remarkable impression, so that even Crispus, the president of the synagogue, whom the apostle himself baptized (1Co 1:14<\/span> ), with all his family, believed on the Lord (Act 16:15<\/span> ; Act 16:34<\/span> ), and that generally many Corinthians (Jews and Gentiles; for the house of the proselyte<\/em> was accessible to both) heard him and received faith and baptism.<\/p>\n 8 And Crispus, the chief ruler of the synagogue, believed on the Lord with all his house; and many of the Corinthians hearing believed, and were baptized. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 8. And many of the Corinthians<\/strong> ] When Crispus the chief ruler of the synagogue believed, many of the Corinthians believed also. Great men are the lookingglasses of the country, according to which most men dress themselves. Alexander the Great naturally held his head aside, his courtiers did the like. When Francis the French king was polled for the better healing of a wound in his head, all about him, and many others, cut off their long hair, &c. <\/p>\n 8<\/strong> .] On this, a schism took place among the Jews. The ruler of the synagogue attached himself to Paul, and was, together with Gaius, baptized by the Apostle himself ( 1Co 1:14 ): and with him many of the Corinthians (Jews and Gentiles, it being the house of a proselyte), probably Aquila and Priscilla also, believed and were baptized.<\/p>\n Act 18:8<\/span> . , cf.<\/em> 1Co 1:14<\/span> , coincidence with, admitted by McGiffert, p. 269 (so too by Holtzmann), “no reason to doubt that he is the man whose conversion Luke reports,” according to tradition he became Bishop of gina, Const. Apost.<\/em> , vii., 46. Though a Jew he bore a Latin name, cf.<\/em> for a parallel case J. Lightfoot, Hor. Heb., in loco<\/em> . ., if we cf.<\/em> Act 18:17<\/span> it looks as if in the Corinthian synagogue there was only one person bearing this title, and that Sosthenes succeeded Crispus when the latter became a Christian, see “Corinth” (Ramsay), Hastings’ B.D., i., p. 482, and see also Ramsay, Expositor<\/em> , April, 1895, and above on Act 13:15<\/span> : on the reason of St. Paul’s baptism of Crispus, Gaius, Stephanas, see B.D. 2 , and Hastings’ B.D., u. s.<\/em> There is certainly no ground for supposing that St. Paul depreciated baptism although he baptised so few in Corinth with his own hands, Speaker’s Commentary<\/em> on 1Co 1:17<\/span> . It is evident from this notice that St. Paul’s preaching had not been without its effect on the Jewish residents, and probably one reason why the feeling against the Apostle was so strong, Act 20:3<\/span> , was because this influence extended to persons of importance in Corinth; the next words show good results among the Gentile population of the city. , cf.<\/em> Act 16:15<\/span> , 1Co 1:16<\/span> . ., not , who are always so called, but , Act 18:4<\/span> , including for the most part “proselytes of the gate”. . .: “used to hear, and believe, and receive baptism,” imperfects; the spread of the new faith was gradual but continuous, . is taken by some to refer to the hearing of the fact that Paul had separated himself from the synagogue (so Wendt, Weiss); see critical note.<\/p>\n Crispus. See 1Co 1:14. <\/p>\n chief, &c. Greek. archisunagogos. Here and Act 18:17 translated chief ruler, &c. In all other places, ruler, &c. See note on Act 13:15. <\/p>\n believed on. App-150. <\/p>\n believed. App-150. <\/p>\n baptized. App-115and App-185. <\/p>\n 8.] On this, a schism took place among the Jews. The ruler of the synagogue attached himself to Paul, and was, together with Gaius, baptized by the Apostle himself (1Co 1:14): and with him many of the Corinthians (Jews and Gentiles, it being the house of a proselyte), probably Aquila and Priscilla also, believed and were baptized.<\/p>\n Act 18:8. , believed on the Lord) The Lord Jesus Himself testified through Paul: ch. Act 14:3, They speaking boldly in the Lord, who gave testimony unto the word of His grace.-, hearing) of the conversion of Crispus, and hearing the word spoken by Paul.<\/p>\n Crispus: 1Co 1:14 <\/p>\n the chief: Act 18:17, Act 13:15, Mar 5:35 <\/p>\n believed: Act 10:2, Act 16:14, Act 16:15, Act 16:34, Gen 17:27, Gen 18:19, Jos 24:15 <\/p>\n hearing: Act 2:37-41, Act 8:12, Act 8:35-38, Mat 28:19, Mar 16:15, Mar 16:16, Rom 10:14-17, 1Co 1:13-17 <\/p>\n Reciprocal: Mar 5:22 – rulers Luk 8:41 – a ruler Luk 13:14 – the ruler Joh 4:53 – and himself Act 14:1 – that a Act 16:31 – and thy Act 19:9 – he departed 1Co 1:2 – the church 1Co 9:1 – are<\/p>\n 8<\/p>\n Act 18:8. The audience in the synagogue had rejected Paul’s teaching, but the chief ruler was an exception and became a believer, together with the members of his household. Hearing, believed, and were baptized. That was the scriptural procedure then and it is so today. A sinner must hear in order to believe (Rom 10:14), and if he truly believes, he will be baptized in obedience to the One in whom he believes.<\/p>\n Act 18:8. And Crispus, the chief ruler of the synagogue, believed on the Lord with all his house. On the solemn separation of Paul from the Jews, this ruler of the synagogue, evidently a man of high consideration, joined the Church of Jesus. He was one of the few persons in Corinth whom Paul baptized with his own hand (1Co 1:14). We have here another instance in which a whole family became Christians. A very old tradition speaks of this Crispus as subsequently Bishop of Egina.<\/p>\n And many of the Corinthians hearing believed. That is, many of the idolatrous inhabitants of Corinth, in distinction to the Jews and proselytes before alluded to.<\/p>\n 8. Although he left the synagogue in apparent discomfiture, he was not without fruits of his labors there. (8) “But Crispus, the chief ruler of the synagogue, believed on the Lord, with all his house; and many of the Corinthians, hearing, believed and were immersed.” It was very seldom that men of high position in the Jewish synagogues were induced to obey the gospel. It is greatly to the credit of Crispus, therefore, that he was among the first in Corinth to take this position, and this, too, at the moment when the opposition and blasphemy of the other Jews were most intense. He must have been a man of great independence of spirit and goodness of heart-the right kind of a man to form the nucleus for a congregation of disciples.<\/p>\n The conversion of these Corinthians is not detailed so fully as that of the eunuch, of Saul, or of Cornelius, yet enough is said to show that it was essentially the same process. “Many of the Corinthians, hearing, believed, and were immersed.” They heard what Paul preached, “that Jesus is the Christ.” This, then, is what they believed. That they repented of their sins is implied in the fact that they turned to the Lord by being immersed. To hear the gospel preached, to believe that Jesus is the Christ, and to be immersed, was the entire process of their conversion, briefly expressed. <\/p>\n 8. Even Crispus, the chief ruler of the synagogue, with all his family and quite a crowd, go with him.<\/p>\n Crispus was another one of the few believers in Corinth that Paul baptized personally (1Co 1:14). Yet many of the Corinthians believed the gospel when they heard it from Paul.<\/p>\n And Crispus, the chief ruler of the synagogue, believed on the Lord with all his house; and many of the Corinthians hearing believed, and were baptized. 8. And Crispus, the chief ruler of the synagogue ] It is better to omit “chief” otherwise this part of the word is twice translated. (So R. V.) This … Continue reading “Exegetical and Hermeneutical Commentary of Acts 18:8”<\/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-27524","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/27524","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=27524"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/27524\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=27524"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=27524"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=27524"}],"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: 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: 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: 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
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
Fuente: McGarvey and Pendleton Commentaries (New Testament)<\/b><\/i><\/h4>\n
Fuente: William Godbey’s 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":"