21<\/strong>. take of them<\/em> ] All distinction between sacred and secular shall be at an end, because all shall now be alike holy.<\/p>\n the Canaanite<\/em> ] a Canaanite<\/em>, R. V. Some would render, the merchant<\/em>, a meaning which the word bears in Job 41:6<\/span> [Heb., 40:30]; Pro 31:24<\/span>, and understand the prediction to be, that as any and every vessel that came to hand would serve his purpose, the sacrificer would no longer need to buy a special vessel, and therefore the traffickers in such wares (comp. Joh 2:14<\/span>; Mat 21:12<\/span>) would cease to frequent the Temple courts. The whole scope of the passage, however, is in favour of the view that “the Canaanite” here means any unclean person, whether heathen who had not accepted the religion and consecrated himself to the service of Jehovah (Neh 13:4-9<\/span>; Act 21:28-29<\/span>), or Jew who in heart and life was no better than a heathen (comp. “O thou seed of Chanaan and not of Juda,” Story of Susanna, ver. 56). The true scope of the prophecy is that city of which it is written, “There shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination or maketh a lie: but they which are written in the Lamb’s book of life,” Rev 21:27<\/span>.<\/p>\n .<\/p>\n And every pot in Jerusalem and in Judah shall be holiness to the Lord – <\/B>Everything is to be advanced in holiness. All the common utensils everywhere in the people of God shall not only be holy, but holiness, and capable of the same use as the vessels of the temple.<\/P> And there shall be no more the Canaanite in the house of the Lord of hosts – <\/B>The actual Canaanite had long since ceased to be; the Gibeonites, the last remnant of them, had been absorbed among the people of God. But all Israel were not of Israel. Isaiah had called its princes and people, rulers of Sodom, people of Gomorrah Isa 1:10<\/span>. Ezekiel had said, Thus saith the Lord God unto Jerusalem; Thy birth and thy nativity is of the land of Canaan; thy father was an Amorite, and thy mother a Hittite Eze 16:3<\/span>. Hosea used at least the term of two-fold meaning, Canaan, in whose hands are the balances of deceit Hos 12:7<\/span>; and Zephaniah, All the people of Canaan are destroyed Zep 1:11<\/span>. After the time of the Canon, Daniel is introduced saying, O thou seed of Canaan and not of Judah . Ezekiel had spoken of ungodly priests, not only as uncircumcised in heart (according to the language of Deuteronomy Deu 10:16<\/span>; Deu 30:6<\/span>), but uncircumcised in flesh also, altogether alien from the people of God Eze 44:7<\/span>. The prophet then speaks, as Isaiah, It shall be called the way of holiness; the unclean shall not pass over it Isa 35:8<\/span>, and Joel, then shall Jerusalem be holy, and there shall no strangers pass through her any more Joe 3:17<\/span> This shall have its full fulfillment in the time of the end. There shall in no wise enter into it anything that defileth, neither whatsoever worketh abomination or a lie; and, without are dogs and sorcerers and whoremongers and murderers and idolaters, and whatsoever loveth and maketh a lie Rev 21:27<\/span>; Rev 22:15<\/span>.<\/P> Cyril: Although born of the blood of Israel, those of old eagerly imitated the alien Canaanites. But after that the Only-Begotten Word of God came among us, and, having justified by faith sealed with the Holy Spirit, those who came to His grace, our mind hath been steadfast, unshaken, fixed in piety. Nor will anyone persuade those who are sanctified, to honor any other god save Him who is, by nature and in truth, God, whom we have known in Christ. For in Himself He hath shown us the Father, saying, He that hath seen Me hash seen the Father Joh 14:9<\/span>. Wherefore in that day, that is, at that time, he says, there shall be no Canaanite, that is, alien and idolater, in the house of the Lord Almighty? Theodoret: But may the Almighty God bring the saying true at this time also, that no Canaanite should be seen among us, but that all should live according to the Gospellaws. and await that blessed hope and the appearance of our great God and Saviour Jesus Christ, with whom be glory to the Father with the Holy Spirit, now and ever and to endless ages. Amen.<\/P> <\/p>\n Verse 21<\/span>. Yea, every pot in Jerusalem<\/B><\/I>] “The utensils of the Jews shall be treated as holy<\/I>, and the worshippers shall use them reverently. The idea of preparing food<\/I> in them (they that – seethe<\/I> therein<\/I>) is taken from the custom of feasting after sacrifice. And no trafficker<\/I> (see Eze 18:4<\/span>) shall pollute the house of God, as was the custom when our blessed Lord cleansed the temple.” – See Newcome<\/I>. This is what is called the Canaanite in the house of<\/I> God<\/I>. The Canaanite<\/I> is the merchant<\/I>; and where such are tolerated in a place dedicated to Divine worship, that<\/I> is not the house of the Lord of hosts<\/I>. In churches<\/I> and chapels, collections<\/I> may be made for the simple purpose<\/I> of supporting<\/I> and extending<\/I> the worship of Jehovah; but for no other purpose, especially on the Lord’s day. Amen<\/I>.<\/P> <\/p>\n Every pot; <\/B>the utensils of private houses shall be so dedicated to Gods service, that without scruple they shall on occasion be used, or might be used, in the worship of God. <\/P> In Jerusalem and in Judah; <\/B>the types, but the gospel church is the antitype; in the times hereof every family shall be a temple in which God shall be worshipped, and their house-pots in the worship of God shall be in extraordinary cases used without scruples. <\/P> Holiness unto the Lord of hosts:<\/B> see Zec 14:20<\/span>. <\/P> All they that sacrifice:<\/B> in allusion to sacrifices, the prophet expresseth all religious affections, practice, and worship, which shall be as pleasing to God as were the sacrifices of his people offered up with Divine warrant and approbation. <\/P> Shall come and take of them, <\/B>freely, without scruple, <\/P> and seethe therein; <\/B>seethe that part of the sacrifice which pertaineth to the priests and to the offerer to feast on, in their house-pots. <\/P> There shall be no more the Canaanite in the house of the Lord of hosts; <\/B>any of the accursed nation, or one who makes merchandise of religion. In a word, by allusion used here, we understand that time will come, when scrupulous adhering to ceremonies shall not be, as formerly it was, deemed so necessary, so material in the worship; but all shall know that the Lord hath greatest pleasure in upright, hearty, and sincere love and holiness. <\/P> <\/p>\n 21. every pot<\/B>even in privatehouses, as in the temple, shall be deemed holy, so universal shall bethe consecration of all things and persons to Jehovah. <\/P> take of them<\/B>as readilyas they would take of the pots of the temple itself, whatever numberthey wanted for sacrifice. <\/P> no . . . Canaanite<\/B>nounclean or ungodly person (Isa 35:8<\/span>;Isa 52:1<\/span>; Joe 3:17<\/span>).Compare as to the final state subsequent to the millennium, Rev 21:27<\/span>;Rev 22:15<\/span>. MAURERnot so well translates “merchant” here, as in Pr31:24<\/span>. If a man would have the beginnings of heaven, it must beby absolute consecration of everything to God on earth. Let his lifebe a liturgy, a holy service of acted worship [MOORE].<\/P><\/p>\n Yea, every pot in Jerusalem and in Judah shall be holiness unto the Lord of hosts<\/strong>,…. Such will be the number of sacrifices and sacrificers, that the pots in the Lord’s house will not be sufficient; wherefore every pot, in city or country, shall be sanctified and devoted to holy uses:<\/p>\n and all they that sacrifice shall come and take of them, and seethe therein<\/strong>; this denotes, as before, the general holiness of the professors of religion in those times; and that there will be no difference in the vessels of the Lord’s house, or any distinction of Jew and Gentile; but they will be all spiritual worshippers, and offer up the spiritual sacrifices of prayer and praise to the Lord:<\/p>\n and in that day there shall be no more the Canaanite in the house of the Lord of hosts<\/strong>; the Targum paraphrases it,<\/p>\n “there shall be no more a merchant in the house of the sanctuary of the Lord;”<\/p>\n in the temple, where were buyers and sellers of sheep, oxen, and doves, for sacrifice, such as our Lord drove out; but now there shall be no more of them, all legal sacrifices being at an end. The word here used does signify a merchant, and is so rendered in Ho 12:7<\/span> and by some here m; and the Jews n have a saying, that<\/p>\n “there are no Canaanites but merchants;”<\/p>\n or the word always so signifies, referring to the above places, and having quoted Job 41:6<\/span> but it is to be applied to another sort of merchants; to false teachers, that make merchandise of the souls of men; to all merit mongers and Papists; and particularly to the great merchant of all, the pope of Rome, and to all inferior merchants under him, who sell pardons, indulgences, c. and are called the merchants of the earth, Re 18:3<\/span> these are the Heathen that shall perish out of the land, and the sinners that shall be no more antichrist shall no longer sit in the temple of God, showing himself to be God; nor will there be any, in the spiritual reign of Christ, that will buy Rome’s merchandise any more. Moreover, a Canaanite may design an impure person, a hypocrite; and though there have been many such in the church of God in all ages, yet at this time there will be few or none, comparatively speaking; and in the personal reign of Christ there will be no wicked men at all: in the new heavens and new earth will dwell righteousness, or only righteous persons; all the wicked of the earth will be destroyed before this state takes place; only raised ones, the saints that partake of the first resurrection, will be there; they will be all holy and righteous persons; nothing shall enter into it that defiles or makes an abomination or a lie, only those that do the commandments of God; nor will there be any manner of sin or wickedness there: sin, like the Canaanites of old, continues in the saints as long as they are in the present state; and though it has not the dominion over them, yet is as grievous pricks and thorns unto them, and is left in them to prove them; but in this happy state there will be no more sin, no more this pricking brier and grieving thorn. That the word Canaanite is here to be taken in a figurative sense is certain; for, literally understood, there is no such person in the world now, nor has been for many hundreds of years, even an inhabitant of Canaan, or one so called.<\/p>\n m “mercator”, V. L. Montanus, Vatablus, Grotius, Burkius. n T. Bab. Bava Bathra, fol. 75. 1.<\/p>\n The Prophet explains here more clearly what we have already considered — that such would be the reverence for God, and the fear of him through the whole world, that whatever men undertook would be a sacrifice to him: he therefore says, that all the kettles, or pots, or vessels, would be sacred to God. And this is fulfilled when men regard this end — to glorify God through their whole life, as Paul exhorts us to do. (1Co 10:31<\/span>.) Our provisions and our beds, and all other things, become then holy to God, when we really devote ourselves to him, and regard in all the actions of our life the end which I have mentioned, even to testify in truth that he is our God, and that we are under his guidance. By such comparisons then does Zechariah teach us, that men will be sacred to God; for nothing they touch shall be unclean, but what was before profane shall be sanctified to his glory. (199) <\/p>\n Come, he says, shall they who sacrifice, and shall boil flesh in pots; as though he had said, That such would be the multitude of men who would ascend to offer sacrifices to God, that the vessels of the temple before in use would not be sufficient. It would hence be necessary to apply for that purpose what was previously profane. The language of Isaiah is similar, for he says that they who were Levites would become priests of the first order, and that those of the common people would become Levites, so that they might all come nigh to God. (Isa 66:20<\/span>.) The meaning then of the Prophet is now clear — that he wished to stir up the Jews to constancy and firmness, who regarded their small number as their reproach and were almost disheartened: as then they thought that they had in vain returned to their own country, as the Lord did not gather the whole people, he says that God’s worship would become more celebrated than at the time when the state of things was most flourishing in Judea; for assemble they would, from the whole world, to offer sacrifices to God at Jerusalem, so that the whole city, with all its utensils, would be sacred to God, for the pots and the sacred vessels of the temple, used before under the law, would not be sufficient. <\/p>\n And he adds, And there shall be no Canaanite in the land: the meaning is, that the Church would become pure from all defilements: and this change ought to have given no small comfort to the Jews in their sad and calamitous state; for God had used no small severity, when all were driven into exile; and many tokens of this dreadful rigour still remained, since very few worshipped God, and were despised by all, so that true religion was exposed to the contempt and ridicule of all nations. This compensation then, that the Lord would by this remedy cleanse his Church from its filth, must have greatly allayed their sorrow: on this subject I have already said much. <\/p>\n Zechariah now briefly promises that the Church would become pure, so that all would from the heart and sincerely worship God, and that there would be no mixture of hypocrites to pollute the temple and holy things. But this seems strange, since the Church has ever been contaminated by many pollutions: and hence John the Baptist compares it to a floor, where the chaff is mixed with the wheat; and it is also compared to a net, into which are gathered many fishes, some good and some bad; and also at this day, in the kingdom of Christ, the Church is subject to this evils that it cannot cast out all corruptions: it seems then that the Prophet has spoken hyperbolically. But what we have elsewhere said ought to be borne in mind — that a comparison is made between the ancient state of the people and their second state, when the Church was renewed. As the religion had been in the most disgraceful manner corrupted, and as the Jews had impudently boasted that they were the holy people of God, while they were the most wicked of men, the Prophet justly says, that the Church when renewed would be purer; for the Lord would cleanse it by the cross, as gold and silver are cleansed, which are not only tried by the fire, but become also brighter, because the dross is removed. This is simply what the Prophet means when he says, that there will be no Canaanite among the people of God; that is, there will be no foreign or profane men, mingled with the faithful, to pollute the pure worship of God. <\/p>\n Some have wrested the passage and applied it to the last coming of Christ. But this is inconsistent with the subject in hand. At the same time I allow that the kingdom of Christ, according to the prophetic mode of writing, is here described from its commencement to its end. When God therefore purposed to renew his Church, he cleansed it from much filth, and still daily cleanses it, nor will he cease to do so, until, after all the defilements of the world having been removed, we shall be received into the celestial kingdom. Whenever then the Prophets speak of perfection under the reign of Christ, we ought not to confine what they say to one day or to a short time, but we ought to include the whole time from the beginning to the end. Hence when Christ appeared in the world, then began to shine the splendor of which Zechariah now speaks: but the Lord will go on until that shall be completed which now makes continual progress. <\/p>\n Some read, There shall be a merchant no more, etc.; and they have some reason for what they say, for the word is sometimes rendered merchant: but as in this case, we must have recourse to allegories, and take merchants for impious corrupters who make a merchandise of God’s worship, or give this interpretation, that there shall be no merchant any more, because all would freely bring their offerings, — as these explanations are not appropriate, it is better to take the passage simply as it is — that the Lord will gather his elect, so that pure sacrifices will be offered by them all; and that there will be no hypocrites any more to contaminate and corrupt the Church, or to adulterate the worship of God. (200) <\/p>\n (199) Drusius, Grotius, and some others, take another view, thinking what the number of vessels required for sacrifices would be very great, so that pots would be used, the bowls belonging to the altar being not sufficient. Grotius says that Antiochus the Great sent 20 thousand pieces of silver (20 mille nummos argenteos) to be spent in sacrifices in the temple, and that Demetrius sent 150 thousand annually; and he refers to Josephus, 12:3 and 13:5. But Marckius justly says, that there is no reference here to number, but to consecration, and agrees in the view given here by Calvin. The same is also taken by Henry, Newcome, Scott, and Henderson. <\/p>\n The literal accomplishment of what is here said was at the time posterior to Nehemiah, the last reformer recorded in Scripture, who lived many years — probably from fifty to sixty — after Zechariah, and about ninety years after the first return under Zerubbabel. After Nehemiah, and for nearly three centuries, the state of the Jews was very flourishing and prosperous. Their calamities chiefly commenced in the reign of Antiochus Epiphanes, and continued, with some intermission, until their final overthrow by the Romans. — Ed. <\/p>\n (200) The word is rendered “Canaanite — [ χαναναιος ],” by the Septuagint, — “merchant” by the Targum and Aquila, and is taken in this sense by Jerome, Newcome, and Henderson: but Theodoret and Cyril take the first sense, and the latter explains it by “stranger and idolater — [ αλλογευνὴς και εἰδωλολάτρης ].” It is justly observed by Marckius, that there is nothing in the passage that can lead us to give the word its secondary meaning of a merchant. — Ed. <\/p>\n REFLECTIONS.<\/p>\n<\/p>\n Reader! take a short review of the wonders contained in this Chapter, with which the Prophet closeth those rich visions of God. Mark well the characters by which the great day of God is here spoken of. See, if the gracious visit of our Jesus, when at his incarnation he tabernacled among us, can be supposed to be the only thing implied in what is here said. It is true indeed, Zechariah delivered this scripture under the spirit of prophecy, somewhat more than five hundred years before the Lord Jesus came openly, in substance of our flesh. And no doubt, that coming, laid the foundation of all our blessings in time, and to all eternity. But, when we have considered what is here said, and connected the whole with the blessings, both of his first and second coming; it should seem, that many blessed things are here delivered, still to be accomplished. The Lord prepare both Writer and Reader for this great day of God! And the Lord bless every ministry of his servants, both Prophets and Apostles, to this end. Farewell Zechariah! We find abundant; cause to praise our God for having raised thee up in his Church, to the blessed use of giving his Church this sweet portion of prophecy. But, while we give due honor to the servant, we would give all the glory to the Lord. Hail! thou glorious Lord Jesus, thou Almighty Prophet of thy people! Condescend, great God, by the ministry of these thy servants, still to teach and instruct thy Church, until that great day here spoken of arrives, and thy feet shall again stand upon Mount Olives; and until all the great events of thy kingdom of grace be completed, and thy kingdom of glory be fully come. Then, O Lord, will the whole choir of angels cry aloud, the heavens, and all the powers therein. The goodly fellowship of the Prophets, Apostles, and all the ransomed sons of Zion, in one hymn of praise to the Father, Son, and Holy Ghost; Israel’s Jehovah ascribe praise forever! Amen.<\/p>\n Zec 14:21 Yea, every pot in Jerusalem and in Judah shall be holiness unto the LORD of hosts: and all they that sacrifice shall come and take of them, and seethe therein: and in that day there shall be no more the Canaanite in the house of the LORD of hosts.<\/p>\n Ver. 21. Yea, every pot in Jerusalem, &c.<\/strong> ] That is, saith Danaeus, God shall as Godlike be worshipped of every faithful person in his own house, as he was of old in his temple by the Jews. Calvin adds, ut quicquid aggrediantur homines sit sacrificium,<\/em> so that whatsoever good men enterprise shall be a sacrifice. God shall smell a savour of rest from them, they of life and peace from him. <\/p>\n <\/p>\n There shall be no more the Canaanite<\/strong> ] The merchant, saith the Vulgate, after Aquila and the Chaldee; that is, the Simoniac, the Churchchopper, such money-merchants as Christ whipped out of the temple, 2Jn 1:2<\/span>2Jn 1:2<\/span>2Jn 1:2<\/span>2Jn 1:2<\/span> :15 . But better render it Canaanite, who were indeed great merchants, Hos 12:7 Eze 17:4<\/span> (the Phenicians, those great merchants, were Canaanites), but here it stands for a wicked man, a hypocrite, that botch of Christian society. Pura erit Ecclesia ab omnibus inquinamentis,<\/em> saith Calvin; the Church shall be purged of all such pests, see Rev 22:2-7<\/span> , no such owls shall be seen flying in the Church’s welkin. God will, by the due exercise of discipline and otherwise, be daily purging out all scandals, as such men are called, Mat 13:41<\/span> , and causing the unclean spirit to pass out of the land, Zec 13:2<\/span> . I conclude, with Theodoret, Dominus Omnipotens hanc vocem veram esse hoc tempore praestet, &c.<\/em> God Almighty make good this promise unto us at this time: that there may be no cursed Canaanite found among us; but that we may all live according to the doctrine of the gospel, and expect that blessed hope and coming of the great God our Saviour Jesus; to whom with the Father and Holy Spirit be glory for ever. Amen.<\/p>\n seethe = boil. Reference to Pentateuch (Lev 6:28). App-92. Compare 1Sa 2:13. 2Ch 35:13. Eze 46:20, Eze 46:24. <\/p>\n the = a. <\/p>\n Canaanite. This is the word which, divided into two in Zec 11:7, Zec 11:11, is rendered “the poor of the flock”. As one word it means merchant, or trafficker; but it is also used as typical of what is unclean. Compare Zep 1:11. Mat 21:12. <\/p>\n every: Zec 7:6, Deu 12:7, Deu 12:12, Neh 8:10, Rom 14:6, Rom 14:7, 1Co 10:31, 1Ti 4:3-5 <\/p>\n no more: Isa 4:3, Isa 35:8, Eze 44:9, Hos 12:7, *marg. Joe 3:17, Mat 21:12, Mat 21:13, Mar 11:15-17, Joh 2:15, Joh 2:16, 1Co 6:9-11, Rev 18:11-15, Rev 21:27, Rev 22:15 <\/p>\n in the: Eph 2:19-22, 1Ti 3:15, Heb 3:6, 1Pe 4:17, The predictions contained in this chapter seem to relate to events which gradually extend from the death of Christ to the glorious days of the millennium – the destruction of Jerusalem by the Romans, whose armies were composed of many nations, which was “the day of the Lord,” in which he came “to destroy those who would not that he should reign over them,” – Zec 14:1, Zec 14:2, the subversion of the Roman empire, after being the executioners of the Divine vengeance on the Jews, by God’s stirring up the barbarous nations to invade them – Zec 14:3, the effusion of Divine knowledge from Jerusalem, by the promulgation of the Gospel – Zec 14:4-9,the rebuilding and replenishing of Jerusalem – Zec 14:10, Zec 14:11, the destruction of the nations who shall fight against her – Zec 14:12-15, the conversion of the remnant of those nations to the Lord – Zec 14:16-19, and the peace and purity of the universal church in the latter days – Zec 14:20, Zec 14:21. <\/p>\n Reciprocal: Lev 6:18 – every one Jos 6:19 – consecrated 1Ki 7:45 – the pots 2Ch 4:16 – pots also Psa 93:5 – holiness Isa 11:11 – set his hand Isa 23:11 – the merchant city Isa 23:18 – her merchandise Isa 35:2 – the excellency Isa 60:21 – people Isa 65:25 – my Jer 2:3 – holiness Jer 29:11 – thoughts Eze 37:23 – shall they defile Eze 43:7 – no more Eze 43:12 – Upon Eze 45:1 – an holy portion Eze 48:35 – and the name Oba 1:17 – there shall be holiness Zep 3:13 – not Zec 8:3 – a city Mal 3:4 – the offering<\/p>\n Zec 14:21. These vessels refer to those used in the Jewish service, but denote the spiritual ones under Christ. No more the Canaanite means that no one of the heathen shall be admitted until he has submitted to the rule of heaven under Christ.<\/p>\n 14:21 Yea, every pot in Jerusalem and in Judah shall be holiness to the LORD of hosts: and all they that sacrifice shall come and take of them, and boil in them: and in that day there shall be no more the {t} Canaanite in the house of the LORD of hosts.<\/p>\n (t) But all will be pure and clean, and there will neither by hypocrites, nor any that will corrupt the true service of God<\/p>\n In fact, every cooking pot throughout the holy city would be set apart to honor Yahweh Almighty. People would even be able to use them to bring their sacrifices of worship to the Lord. Finally, there would be no more Canaanites in the temple of the Lord of hosts in that day. The Canaanites throughout Israel’s history represented people who were morally and spiritually unclean, reprehensible to Yahweh, and doomed to death (cf. Gen 9:25; Isa 35:8; Eze 43:7; Eze 44:9; Rev 21:27). Probably that is the significance of the name here, not just the ethnic Canaanites alone. There would be no more people like the Canaanites in the land because all would acknowledge Him as God and King.<\/p>\n "There will be holiness in public life (’the bells of the horses,’ Zec 14:20), in religious life (’the cooking pots in the LORD’s house,’ Zec 14:20), and in private life (’every pot in Jerusalem and Judah,’ Zec 14:21). Even common things become holy when they are used for God’s service. So it is with our lives." [Note: Ibid., p. 697. For a synopsis of the future of Israel, see Louis A. Barbieri Jr., "The Future for Israel in God’s Plan," in Essays in Honor of J. Dwight Pentecost, pp. 163-79.] <\/span><\/p>\n Yea, every pot in Jerusalem and in Judah shall be holiness unto the LORD of hosts: and all they that sacrifice shall come and take of them, and seethe therein: and in that day there shall be no more the Canaanite in the house of the LORD of hosts. 21. take of them ] All … Continue reading “Exegetical and Hermeneutical Commentary of Zechariah 14:21”<\/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-23100","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/23100","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=23100"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/23100\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=23100"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=23100"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=23100"}],"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: Calvin’s Complete 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: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"