12<\/strong>. one that reproveth him<\/em> ] Rather, to be reproved<\/strong>, R.V.<\/p>\n Loveth not, <\/B>i.e. hateth and avoideth it; for more is here understood than is expressed, as it is Pro 11:21<\/span>; 12:3<\/span>, and elsewhere. <\/P> Neither will he go unto, <\/B>seek their company and conversation, as his duty and interest obligeth him, the wise, i.e. the godly, because he knows they who are so indeed will make conscience of reproving him. <\/P> <\/p>\n 12.<\/B> (Compare Pr9:8<\/span>). <\/P> go unto the wise<\/B>to beinstructed.<\/P><\/p>\n A scorner loveth not one that reproveth him<\/strong>,…. He that makes a jest of religion; scoffs at godliness and godly men; treats the Gospel and the ministers of it with contempt; makes a mock at good men, and all that is good; a pestilent fellow, as the Vulgate Latin version: such an one not only does not love, for more is intended than is expressed; but hates him that reproves him, and especially if publicly, Am 5:10<\/span>; he thinks ill of him; bears him a grudge, and abhors him; and speaks evil of him, and reproaches him; and does all he can to the injury of his person and name; hence the advice of the wise man, Pr 9:7<\/span>. Some render it, he “loves not reproving himself”, or “to reprove himself” b; he does not care to look into his own heart and ways, or to call himself to an account for what he does; nor to check himself in the pursuit of sin, nor argue with and reprove himself for it;<\/p>\n neither will he go unto the wise<\/strong>; to the private houses of wise and good men; nor to the house of wisdom, or place of public instruction, where wise dispensers of the word give good advice and counsel; scorners do not choose to go to either, lest they should be reproved for their evil ways, and be advised leave them; neither of which is agreeable to them; see Joh 3:20<\/span>.<\/p>\n b “corripere”, Gejerus.<\/p>\n 12 A scorner loveth not one that reproveth him: neither will he go unto the wise.<\/P> A scorner is one that not only makes a jest of God and religion, but bids defiance to the methods employed for his conviction and reformation, and, as an evidence of that, 1. He cannot endure the checks of his own conscience, nor will he suffer it to deal plainly with him: He loves not to reprove him<\/I> (so some read it); he cannot endure to retire into his own heart and commune seriously with that, will not admit of any free thought or fair reasoning with himself, nor let his own heart smite him, if he can help it. That man’s case is sad who is afraid of being acquainted and of arguing with himself. 2. He cannot endure the advice and admonitions of his friends: He will not go unto the wise,<\/I> lest they should give him wise counsel. We ought not only to bid the wise welcome when they come to us, but to go to them, as beggars to the rich man’s door for an alms; but this the scorner will not do, for fear of being told of his faults and prevailed upon to reform.<\/P><\/p>\n Falsehood Preferred to Truth<\/strong><\/p>\n Verse 12 declares that a scoffer does not like to be reproved, Pro 9:7-8<\/span>; Pro 13:1<\/span>; Amo 5:10<\/span>; Ahab is an example, 2Ch 18:7<\/span>. The wicked and liars would rather have falsehood than truth that rebukes, Pro 17:4<\/span>; 2Ti 4:3<\/span>.<\/p>\n MAIN HOMILETICS OF <\/em>Pro. 15:12<\/span><\/em><\/p>\n SELF-DESTROYED<\/p>\n I. That a scorner is in hopeless ignorance<\/strong>. Neither will he go unto the wise. If a thirsty man will not go to the river to which he has free and easy access, there is no hope of his thirst being quenched. If he will not apply to the only source whence his need can be supplied, he must remain in his needy condition. If a man who is sick will not apply to him who is able to cure his malady, the probability is that he will remain under the influence of disease, and die of his malady. If a man who is ignorant of the revelation of God, and of the healing power of Divine truth, refuses to go where wisdom is to be foundviz., among those who have been enlightened by Divine wisdom, there is no hope of his ever emerging from his state of ignorance. God uses one divinely enlightened man to turn another from darkness to light. This is the method of His procedure in His kingdom, and if the scorner rejects this means, he must remain in darkness. He may go unto the wise by listening to the voice of the living man, by observing the life of the morally wise, or by reading their thoughts, especially those of the divinely-inspired writers of the Scriptures. Men have begun to learn wisdom by each one of these methods; generally there is the combined influence of the three.<\/p>\n II. The true source of the scorners dislike to the company of the wise<\/strong>. He hates reproof. As reproof is knowledge (see page 323) so an increase of knowledge, if it is not used, is reproof. The words of the wise and the lives of the wise reprove the scorner by increasing his light, and thus adding to his guilt. He therefore cometh not to the light lest his deeds should be reproved (Joh. 3:20<\/span>). He is like a man who is conscious that he is suffering from a dangerous disease, but who will not submit to the examination of the physician because he knows he would prescribe treatment which, though it would cure, would be painful. No men love reproof any more than they love the surgeons knife; but wise men submit to the one and the other for the sake of the health to soul and to body which will follow. But the scorner hates the keen-edged weapon of reproof because he does not value the good that would result from patiently bearing the incision.<\/p>\n III. Every scorner, therefore, is a self-destroyer<\/strong>. A man commits suicide if, when he is sick, he refuses to use the means by which he might be healed. If he die, he takes away his life as truly as if he thrust a sword through his body. He is not accountable for his disease, but he is responsible and blameworthy for neglecting means of cure within his reach. So with men in relation to spiritual knowledge. Ignorance is a crime only when the means of enlightenment are within reach. He who scorns to avail himself of those means, he who will not submit to reproof, he who rejects the invitation and despises the threatenings of Divine Wisdom (see chap. Pro. 1:22-32<\/span>) is a moral suicide. (See also on chap. Pro. 14:6<\/span>, page 346.)<\/p>\n OUTLINES AND SUGGESTIVE COMMENTS<\/em><\/p>\n Men should run to and fro to increase knowledge (Dan. 12:4<\/span>). The Shunamite rode ordinarily to the prophet on the Sabbaths and other holy days (2Ki. 4:23<\/span>). Those good souls in Psa. 84:7<\/span> passed on from strength to strength, setting the best foot forwards for like purpose; yea, those that were weak and unfit for travel would be brought to the ordinances upon horses, in chariots, and in litters (Isa. 66:20<\/span>). But now the scorner holds it not worth while to put himself to this pains, and is ready to say with Jeroboam, It is too much for men to go up to Jerusalem, to go up to the mountain of the Lord, to learn His ways (Isa. 2:3<\/span>). Yea, he set watches to observe who would go from him to Judah to worship, that he might shame them at least, if not slay them (Hos. 5:1<\/span>). He would never have gone to the prophet to be reproved, and when the prophet came to him, he stretched out his hand to apprehend him. So Herod had a desire to see Christ, but could never find a heart to go to hear him; and yet our Saviour looked that men should have come as far to Him as the Queen of Sheba came to Solomon.Trapp<\/em>.<\/p>\n Here is instruction for all men, to observe the state of their own souls, and the better, when occasion is offered, to inform themselves of others by the company which they most delight to frequent. He that delighteth to associate himself with good men, is never to be deemed a friend to evil ways, and he that embraceth the fellowship of sinful persons, must needs be judged an enemy to godly behaviour. When David would clear himself to be none of the wicked, he made it fully manifest by this, that he went not with vain persons, neither kept company with dissemblers: that he hated the assembly of the evil, and companioned not with the wicked<\/em>. When he would prove himself to be one of the righteous, he evidently confirmed it by this, that he was a companion of all them that feared the Lord and kept His precepts.Dod<\/em>.<\/p>\n There is none that loveth more truly, that loveth more profitably, than he that lovingly reproveth what he seeth amiss. And yet there is none that a scorner loveth less. But what marvel if he loveth not another, that loveth not himself! Where scorning is, there can be no love, that was never loves disposition. Let no one that reproveth a scorner look for love from him. But let the wise reprove him notwithstanding, and as St. Cyprian speaketh, if they cannot persuade him, to make him to please Christ, let themselves perform to Christ that which is their part, and let them please Christ by keeping his commandments.Jermin<\/em>.<\/p>\n TEXT<\/strong> Pro. 15:12-22<\/span><\/p>\n 12.<\/p>\n A scoffer loveth not to be reproved;<\/p>\n He will not go unto the wise.<\/p>\n 13.<\/p>\n A glad heart maketh a cheerful countenance;<\/p>\n But by sorrow of heart the spirit is broken.<\/p>\n 14.<\/p>\n The heart of him that hath understanding seeketh knowledge;<\/p>\n But the mouth of fools feedeth on folly.<\/p>\n 15.<\/p>\n All the days of the afflicted are evil;<\/p>\n But he that is of a cheerful heart hath a continual feast.<\/p>\n 16.<\/p>\n Better is little, with the fear of Jehovah,<\/p>\n Than great treasure and trouble therewith.<\/p>\n 17.<\/p>\n Better is a dinner of herbs, where love is,<\/p>\n Than a stalled ox and hatred therewith.<\/p>\n 18.<\/p>\n A wrathful man stirreth up contention;<\/p>\n But he that is slow to anger appeaseth strife.<\/p>\n 19.<\/p>\n The way of the sluggard is as a hedge of thorns;<\/p>\n But the path of the upright is made a highway.<\/p>\n 20.<\/p>\n A wise son maketh a glad father;<\/p>\n But a foolish man despiseth his mother.<\/p>\n 21.<\/p>\n Folly is joy to him that is void of wisdom;<\/p>\n But a man of understanding maketh straight his going.<\/p>\n 22.<\/p>\n Where there is no counsel, purposes are disappointed;<\/p>\n But in the multitude of counsellors they are established.<\/p>\n STUDY QUESTIONS OVER 15:12-22<\/strong><\/p>\n 1.<\/p>\n Is there a relationship between a scoffers not loving to be reproved and his not going to the wise (Pro. 15:12<\/span>)?<\/p>\n 2.<\/p>\n What characterizes a cheerful countenance (Pro. 15:13<\/span>)?<\/p>\n 3.<\/p>\n What characterizes a broken spirit (Pro. 15:13<\/span>)?<\/p>\n 4.<\/p>\n Why does a man of understanding seek knowledge when people who are sadly deficient in understanding dont (Pro. 15:14<\/span>)?<\/p>\n 5.<\/p>\n What is meant by the mouth of fools feeding on folly (Pro. 15:14<\/span>)?<\/p>\n 6.<\/p>\n What does evil mean in Pro. 15:15<\/span>?<\/p>\n 7.<\/p>\n A continual feast of what kind (Pro. 15:15<\/span>)?<\/p>\n 8.<\/p>\n Find the double contrast in Pro. 15:16<\/span>.<\/p>\n 9.<\/p>\n Find the double contrast in Pro. 15:17<\/span>.<\/p>\n 10.<\/p>\n A wrathful man is contrasted with what kind of person in Pro. 15:18<\/span>?<\/p>\n 11.<\/p>\n What does appeaseth mean (Pro. 15:18<\/span>)?<\/p>\n 12.<\/p>\n How is the way of a sluggard like a hedge of thorns (Pro. 15:19<\/span>)?<\/p>\n 13.<\/p>\n How is the path of the upright like a highway (Pro. 15:19<\/span>)?<\/p>\n 14.<\/p>\n What earlier verse in Proverbs is much like Pro. 15:20<\/span>?<\/p>\n 15.<\/p>\n What would you include under folly in Pro. 15:21<\/span>?<\/p>\n 16.<\/p>\n What is meant by a man making straight his going (Pro. 15:21<\/span>)?<\/p>\n 17.<\/p>\n Reword the thought found in Pro. 15:22<\/span>.<\/p>\n PARAPHRASE OF 15:12-22<\/strong><\/p>\n 12.<\/p>\n A mocker stays away from wise men because he hates to be scolded.<\/p>\n 13.<\/p>\n A happy face means a glad heart; a sad face means a breaking heart.<\/p>\n 14.<\/p>\n A wise man is hungry for truth, while the mocker feeds on trash.<\/p>\n 15.<\/p>\n When a man is gloomy, everything seems to go wrong; when he is cheerful, everything seems right!<\/p>\n 16.<\/p>\n Better a little with reverence for God, then great treasure and trouble with it.<\/p>\n 17.<\/p>\n It is better to eat soup with someone you love than steak with someone you hate.<\/p>\n 18.<\/p>\n A quick-tempered man starts fights; a cool-tempered man tries to stop them.<\/p>\n 19.<\/p>\n A lazy fellow has trouble all through life; the good mans path is easy!<\/p>\n 20.<\/p>\n A sensible son gladdens his father. A rebellious son saddens his mother.<\/p>\n 21.<\/p>\n If a man enjoys folly, something is wrong! The sensible stay on the pathways of right.<\/p>\n 22.<\/p>\n Plans go wrong with too few counselors; many counselors bring success,<\/p>\n COMMENTS ON 15:12-22<\/strong><\/p>\n Pro. 15:12<\/span>. A scoffer is a proud, know-it-all person, self-willed, opinionated, and usually wrong. He will not go to the wise to ask or to learn, and he doesnt like people coming to him with their corrections of him. Many deplore being reproved (1Ki. 22:8<\/span>; Amo. 5:10<\/span>; Joh. 3:19-20<\/span>). For hating and despising reproof see also Pro. 15:5<\/span>; Pro. 15:10<\/span>; Pro. 15:32<\/span> of this chapter.<\/p>\n Pro. 15:13<\/span>. A glad heart (on the inside) makes a cheerful countenance (on the outside). The reverse is also true (a sad heart will show up in a sad countenanceNeh. 1:1-4<\/span>; Neh. 2:1-2<\/span>). Pulpit Commentary: The face is the index of the condition of the mind. Septuagint translates: When the heart is glad, the face bloometh. See also Pro. 17:22<\/span>; Pro. 12:25<\/span>.<\/p>\n Pro. 15:14<\/span>. The person who has knowledge wants more, and he gets it. Solomon desired wisdom that he might rule Gods great people and follow his famous father upon the throne of Israel (1Ki. 3:5-9<\/span>). Note the vastness of his growing wisdom and understanding (1Ki. 4:29-34<\/span>). Pulpit Commentary: The wise man…is always seeking to learn more…The fool is always gaping and devouring every silly, or slanderous, or wicked word that comes in his way, and in his turn utters and disseminates it.<\/p>\n Pro. 15:15<\/span>. To the person suffering, no day seems physically good: they are all evil (like those referred to in Ecc. 12:1<\/span>). To the healthy and the happy every day is good (a continual feast). Oh, the great blessing of good health and favorable conditions that make one happy!<\/p>\n Pro. 15:16<\/span>. Sometimes treasure and trouble go togetherare twins (1Ti. 6:9-10<\/span>). It is really better and the part of wisdom to take a lesser-paying job with which God is pleased than to take a big-paying job with which He is not pleased (Mar. 8:36<\/span>). What is great or true gain? See 1Ti. 6:6<\/span>. Other verses with much of the same truth in them are Pro. 15:17<\/span> of this chapter; Psa. 37:16<\/span>; Pro. 16:8<\/span>; Pro. 17:1<\/span>.<\/p>\n Pro. 15:17<\/span>. A dinner of herbs represents a meatless meal (a poor mans meal); stalled ox represents a luxurious meal. Note the double contrast: dinner of herbs vs. stalled ox and where love is vs. hatred. People can have a good fare of food and love at the same time just the same as people can have hatred with their dinner of herbs. This verse does teach that love in the home is better than luxury in the home if there is to be only one and not both.<\/p>\n Pro. 15:18<\/span>. A wrathful man stirs up contention because he wants things stirred up. What a perverted outlook! But men who are slow to anger try to keep things calm. And they are doing what they should. Hot heads and cold hearts often go together. See also Pro. 26:21<\/span>; Pro. 29:22<\/span>. Pulpit Commentary: It requires two to make a quarrel, and where one keeps his temper and will not be provoked, anger must subside.<\/p>\n Pro. 15:19<\/span>. Try to walk down an old road that has gotten grown over with thorn bushes. Progress is slow and difficult. Such is the way of the sluggard of lazy person (Pro. 22:5<\/span>). In contrast the path of the upright is clear and open (like a highway). Pro. 4:18<\/span> also speaks of the path of the righteous.<\/p>\n Pro. 15:20<\/span>. Read Pro. 10:1<\/span>; Pro. 29:3<\/span> also. Nothing makes a father happier than the good ways of his children (3Jn. 1:4<\/span>). Despising ones mother is just the opposite of the Fifth Commandment (Exo. 20:12<\/span>). A child who is brought up to honor his parents will usually grow up and bring honor and gladness to them.<\/p>\n Pro. 15:21<\/span>. Compare the first statement with the first statement in Pro. 10:23<\/span>. Putting the two together, folly (or wickedness) is joy (or sport) to the fool. And so it is. Many live this way (consider Tit. 3:3<\/span>). They may live in the same world, but the wise person lives so differently from the fool who is void of wisdom. The wise man makes his going straight (see Eph. 5:15<\/span> also).<\/p>\n Pro. 15:22<\/span>. A double contrast: no counsel vs. multitude of counsellors and purposes are disappointed vs. they are established. Compare Pro. 11:14<\/span>. Counsel in Proverbs day had to do mostly with war (Pro. 20:18<\/span>).<\/p>\n TEST QUESTIONS OVER 15:12-22<\/strong><\/p>\n 1.<\/p>\n Describe a scoffer (Pro. 15:12<\/span>).<\/p>\n 2.<\/p>\n How does a glad heart show up (Pro. 15:13<\/span>)?<\/p>\n 3.<\/p>\n What does sorrow of heart do (Pro. 15:13<\/span>)?<\/p>\n 4.<\/p>\n Who was a man of understanding who constantly sought more knowledge (Pro. 15:14<\/span>)?<\/p>\n 5.<\/p>\n Contrast the day of the afflicted and the person with a cheerful heart (Pro. 15:15<\/span>).<\/p>\n 6.<\/p>\n What often accompanies a quest for treasure (Pro. 15:16<\/span>)?<\/p>\n 7.<\/p>\n What is better than great treasure and trouble (Pro. 15:16<\/span>)?<\/p>\n 8.<\/p>\n What kind of home is better than one with the finest of fare if it has trouble (Pro. 15:17<\/span>)?<\/p>\n 9.<\/p>\n What is the double contrast in Pro. 15:18<\/span>?<\/p>\n 10.<\/p>\n How is the way of the wicked contrasted with the path of the upright (Pro. 15:19<\/span>)?<\/p>\n 11.<\/p>\n What is it that makes a happy father (Pro. 15:20<\/span>)?<\/p>\n 12.<\/p>\n What other verse in Proverbs is similar to the first part of Pro. 15:21<\/span>?<\/p>\n 13.<\/p>\n When especially did they rely upon counselors in olden times (Pro. 15:22<\/span>)?<\/p>\n (12) A scorner.<\/strong>See above on Pro. 1:22<\/span>.<\/p>\n 12<\/strong>. <\/strong> A scorner <\/strong> Our term, a profane man, <\/em> one who scoffs at sacred things. Such a one avoids the company of the wise and virtuous lest they should administer reproof to him. Indeed, their whole life and character should be a perpetual reproof. Comp. Pro 13:1<\/span>; Pro 13:20<\/span>.<\/p>\n <\/p>\n v. 12. A scorner,<\/strong> one who makes it a point to mock at everything that is holy, loveth not one that reproveth him,<\/strong> for his foolish pride resents correction; neither will he go unto the wise,<\/strong> because there he must expect censure; so he prefers the company of those who applaud his folly. <\/p>\n <\/p>\n <\/em><\/p>\n Pro 15:12 A scorner loveth not one that reproveth him: neither will he go unto the wise.<\/p>\n <\/em><\/p>\n Ver. 12. A scorner loveth not one that reproveth him.<\/strong> ] Nay, he “hateth those that reprove him in the gate,” Amo 5:10 as Ahab did Micaiah; Herodias, John Baptist; the Pharisees, our Saviour. Bishop Ridley, lamenting, a little before his death, the state of England, even of the greatest magistrates, some, the king’s highness excepted, evermore unkindly and urgently against those that went about most busily and wholesomely to cure their sore backs, spurned privily, and would not spare to speak evil of them, even to the prince himself; and yet would they toward the same preachers outwardly bear a jolly countenance, and fair face. As for Latimer, Lever, Bradford, and Knox, their tongues were so sharp, they ripped so deep in their galled backs to have purged them, no doubt, of their filthy matter that was festered in their hearts, of unsatiable covetousness, of filthy carnality and voluptuousness, of intolerable ambition and pride, of ungodly loathsomeness to hear poor men’s causes, and to hear God’s word. And these men of all others, these magistrates then could never abide, &c. Thus that godly martyr, and much more to the same purpose. a<\/em> <\/p>\n <\/p>\n Neither will he go unto the wise.<\/strong> ] Men should “run to and fro to increase knowledge.” Dan 12:4 The Shunammite rode ordinarily to the prophet on the Sabbaths, and other holy days. 2Ki 4:23 Those good souls in Psa 84:7<\/span> , passed on “from strength to strength,” setting the best foot forwards for like purpose; yea, those that were weak and unfit for travel would be brought to the ordinances upon “horses, in chariots, and in litters.” Isa 66:20 But now the scorner holds it not worth while to put himself to this pains; and is ready to say with Jeroboam, “It is too much for men to go up to Jerusalem,” to go up “to the mountain of the Lord, to learn his ways.” Isa 2:3 Yea, he set watchers to observe who would go from him to Judah to worship, that he might shame them at least, if not slay them. Hos 5:1 He would never have gone to the prophet to be reproved, and when the prophet came to him he stretched forth his hand to apprehend him. So Herod had a desire to see Christ, but could never find a heart to go to hear him; and yet our Saviour looked that men should have come as far to him, as the queen of Sheba came to Solomon. Mat 12:42 <\/p>\n<\/p>\n a<\/em> Acts and Mon., <\/em> 1616.<\/p>\n loveth not, &c. Illustrations: Ahab (2Ch 18:7. 2Ch 17:4); the Jews (Amo 5:10); Pharisees (Luk 7:30); compare Mat 3:7. Mat 12:1). <\/p>\n Pro 15:12<\/p>\n Pro 15:12<\/p>\n “A scoffer loveth not to be reproved; He will not go unto the wise.”<\/p>\n “A corrupt man loveth not one that reproveth him, nor will he go to the wise. Note the implication here that a wise man will indeed reprove the wicked.<\/p>\n Pro 15:12. A scoffer is a proud, know-it-all person, self-willed, opinionated, and usually wrong. He will not go to the wise to ask or to learn, and he doesnt like people coming to him with their corrections of him. Many deplore being reproved (1Ki 22:8; Amo 5:10; Joh 3:19-20). For hating and despising reproof see also Pro 15:5; Pro 15:10; Pro 15:32 of this chapter.<\/p>\n scorner: Pro 15:10, Pro 9:7, Pro 9:8, Amo 5:10, Joh 3:18-21, Joh 7:7, 2Ti 4:3 <\/p>\n neither: 2Ch 18:7, Job 21:14 <\/p>\n Reciprocal: 1Ki 22:8 – but I hate him Pro 1:22 – the scorners Mat 21:46 – they sought Luk 3:19 – General Joh 3:20 – every Eph 5:11 – but<\/p>\n A scorner loveth not one that reproveth him: neither will he go unto the wise. 12. one that reproveth him ] Rather, to be reproved, R.V. Fuente: The Cambridge Bible for Schools and Colleges Loveth not, i.e. hateth and avoideth it; for more is here understood than is expressed, as it is Pro 11:21; 12:3, … Continue reading “Exegetical and Hermeneutical Commentary of Proverbs 15:12”<\/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-16830","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/16830","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=16830"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/16830\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=16830"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=16830"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=16830"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/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: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: College Press Bible Study Textbook Series<\/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: The Popular Commentary on the Bible by Kretzmann<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"