49<\/strong>. the wisdom of God<\/em> ] There is an allusion to 2Ch 24:20-22<\/span> (comp, 2Ch 36:14-21<\/span>), but as the exact passage nowhere occurs in the O. T. some suppose that our Lord quotes (1) from a lost book<\/em> called ‘The Wisdom of God’ (Ewald, Bleek, &c.); or (2) from previous words of His own; or (3) from the Gospel of St Matthew (see Mat 23:34<\/span>); or (4) from the Book of Proverbs (Luk 1:20-31<\/span>). It is a general paraphrase of the tenor<\/em> of several O. T. passages.<\/p>\n some of them they shall slay and persecute<\/em> ] See on Luk 6:23<\/span>.<\/p>\n <\/p>\n Verse 49. The wisdom of God<\/B><\/I>] These seem to be Luke’s words, and to mean that Jesus, the wisdom of God<\/I>, (as he is called, 1Co 1:24<\/span>,) added the words which follow here, on that occasion: and this interpretation of the words is agreeable to that of Matthew, who makes Jesus speak in his own person: Wherefore behold, I send you prophets<\/I>, &c., Mt 23:34<\/span>. See the note there, and see Bishop PEARCE.<\/P> <\/p>\n 49-51. said the wisdom,<\/B> &c.aremarkable variation of the words in Mt23:34<\/span>, “Behold I<\/I> SEND.”As there seems plainly an allusion to ancient warnings of what Godwould do with so incorrigible a people, so here Christ, steppingmajestically into the place of God, so to speak, says, “Now I amgoing to carry all that out.” Could this be other than theLord of Israel in the flesh?<\/I><\/P><\/p>\n Therefore also said the wisdom of God<\/strong>,….. The Syriac version only reads “wisdom”; by which seems to be meant not the perfection of God’s wisdom: though it is usual with the Jews to represent the divine perfections as speaking, as the justice and mercy of God. They say b, that<\/p>\n “when the holy blessed God sought to make Hezekiah the Messiah, and Sennacherib, Gog, and Magog, , “the property of judgment”, or “justice, said” before the holy, blessed God, Lord of the world, c.”<\/p>\n and so the sense may be here, that the infinite wisdom of God said within himself, determined in his own breast, to do what follows. But I rather think that Christ is intended, who, as God, is the essential wisdom of God and, as man and mediator, has the spirit of wisdom resting on him, and the treasures of wisdom and knowledge hid in him; since this is said by Christ, Mt 23:34<\/span> though the words here seem to be the words of the evangelist relating what Christ had said. Some have thought, that some book, under the name of “The Wisdom of God”, is here cited, which had in it the following words,<\/p>\n I will send them prophets and apostles<\/strong>; which, in Matthew, are called prophets, wise men, and Scribes; and by whom are meant the apostles of Christ, and the ministers of the Gospel. The Persic version reads, “lo, I send to you”, as in Mt 23:34<\/span>,<\/p>\n and some of them they shall slay and persecute<\/strong>; some of them they shall put to death, and others they shall persecute from one place to another; [See comments on Mt 23:34]<\/span>.<\/p>\n b T. Bab. Sanhedrin, fol. 94. 1. Vid. Targum in Eccl. x. 8. & in Lam. i. 1. & ii. 20.<\/p>\n The wisdom of God <\/B> ( <\/SPAN><\/span>). In Mt 23:34<\/span> Jesus uses “I send” ( <\/SPAN><\/span>) without this phrase “the wisdom of God.” There is no book to which it can refer. Jesus is the wisdom of God as Paul shows (1Co 1:30<\/span>), but it is hardly likely that he so describes himself here. Probably he means that God in his wisdom said, but even so “Jesus here speaks with confident knowledge of the Divine counsels” (Plummer). See Luke 10:22<\/span>; Luke 15:7<\/span>; Luke 15:10<\/span>. Here the future tense occurs, “I will send” (<\/SPAN><\/span>).<\/P> Some of them <\/B> ( <\/SPAN><\/span>). No “some” (<\/SPAN><\/span>) in the Greek, but understood. They will act as their fathers did. They will kill and persecute. <\/P> <\/p>\n <\/strong><\/p>\n 1) “Therefore also said the wisdom of God,” <\/strong>(dia touto kai he sophia tou theou eipen) “On account of this attitude, the wisdom of God said,” was expressed by the prophets, long ago, as wisdom spoke, which was Christ Himself, Pro 1:20-33<\/span>; Pro 2:1-2<\/span>; Pro 3:13<\/span>; Pro 3:32<\/span>; Pro 4:5-7<\/span>.<\/p>\n 2) “I will send them prophets and apostles,” <\/strong>(apostelo eis autous prophetas kai apostolous) “I will send, commission, or mandate to them, the chosen Jewish people, prophets and apostles,” Mat 23:34<\/span>; 2Ch 24:20-22<\/span>; 2Ch 36:14-21<\/span>.<\/p>\n 3) “And some of them they shall slay and persecute:” <\/strong>(kai eks auton apoktenousin kai dioksousin) “And out of those I send, they will persecute and slay some,” Mat 23:34<\/span>. This they did, both to the Old and New Testament men who were sent from God, Mat 5:11-12<\/span>; to wit: John the Baptist, Stephen, Peter, Paul and Silas, etc., Servants of the Lord. See also Joh 16:2<\/span>; Act 5:40<\/span>; Act 7:54-60<\/span>.<\/p>\n (49-51) Therefore also said the wisdom of God.<\/strong>The words that follow are in the main the same as those of Mat. 23:34-36<\/span>, where see Notes. There are, however, some remarkable variations, each of which suggests some questions of interest. (1) The words here appear at first sight as if they were a quotation from a book recognised as of divine authority, and not a few critics have supposed that there was such a book, bearing the title of The Wisdom of God, either when our Lord spoke, or when St. Luke wrote. On the other hand there is no trace of the existence of a book with that name; and if it had been prominent enough to be quoted, as it seems to be quoted here, it could scarcely have failed to have left its impress elsewhere. On the whole, then, it seems best to look on the words as a solemn utterance which our Lords human soul had received as an oracle from God, and which was therefore proclaimed by Him as coming from His Wisdom. His words that Wisdom is justified of her children (Mat. 11:19<\/span>), present, it is obvious, another example of the same way of speaking of the divine purpose. (2) For the prophets, and wise men, and scribes of St. Matthew, we have here prophets and apostles. The combination points to a Christian, not a pre-Christian, terminology, and is the first example of the union of the two terms that afterwards became normal. (See Note on Luk. 10:1<\/span>.) It goes some way, it may be remarked, to confirm the view suggested in that Note, that two distinct bodies, known respectively as Prophets and Apostles, had already been appointed, and that as the Twelve answered to the latter, so did the Seventy to the former.<\/p>\n Some of them shall they slay and persecute.<\/strong>Note, as perhaps characteristic of St. Luke, the absence of the specific forms of persecution, crucifying and scourging in the synagogues.<\/p>\n 49<\/strong>. <\/strong> The wisdom of God<\/em> The wisdom of God, speaking in 2Ch 24:19<\/span>, of which Jesus here gives an amplification in the same spirit of divine or avenging wisdom.<\/p>\n “Therefore also said the wisdom of God, ‘I will send to them prophets and apostles, and some of them they will kill and persecute’, that the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation, from the blood of Abel to the blood of Zechariah, who perished between the altar and the sanctuary. Yes, I say to you, it shall be required of this generation.”<\/p>\n In view of what has been said no one should be surprised that that was what God’s wisdom had revealed would happen, and was indeed still revealing would happen in the present day. For God has prophesied (‘said’) through His Spirit (His Wisdom) speaking through Jesus (Mat 23:34<\/span>) that the current Apostles will along with the prophets be killed and persecuted. And by this the present generation would be bringing on themselves the blood of all the prophets through all generations, for by it they will be consenting to what had happened to them.<\/p>\n ‘The Wisdom of God.’ Jesus is never called this anywhere else, nor is the phrase used. But note its connection back to Luk 11:31<\/span>. Here is a greater wisdom than that of Solomon. It may therefore be Jesus saying, ‘I am the Wisdom of God’, in contrast with the wisdom of Solomon (compare 1Co 1:30<\/span>). On the other hand it is quite possible that Luke uses it as a synonym for the Spirit (as he previously used ‘finger of God’) so as not to name the Spirit (the Spirit is connected to wisdom in Pro 1:23<\/span>) in accordance with his policy of on the whole not doing so (see Introduction). Or it may signify ‘God in His wisdom said —.’<\/p>\n Others connect it with the words of Wisdom in Proverbs ‘for they hated knowledge and did not choose the fear of the Lord, they would none of my counsel. They despised all my reproof’ (Pro 1:29-30<\/span>), what is said here simply being Jesus’ free interpretation of that idea. The different way in which He cited it on another occasion (Mat 23:34<\/span>) might be seen as confirming this.<\/p>\n ‘Said’ (eipen). This tends to exclude the idea of a written source, and there is no source that we know of in which these words are contained, although the idea is contained in Mar 12:4-5<\/span>. Thus it was certainly in the mind of Jesus at that time.<\/p>\n Jesus then sums up the long line of prophets by citing Abel and a certain Zechariah who perished between the altar and the sanctuary. The place between the altar and the sanctuary was the holiest place in the courtyard of the Sanctuary, thereby accentuating the horror of the crime. Abel was not strictly a prophet but it was clearly here a loose use of the term signifying that his blood cried out prophetically on his behalf. Thus Jesus was citing the first martyrdom and the most heinous one.<\/p>\n We do not know anything about this martyrdom of Zechariah, the son of Berechiah (Mat 23:35<\/span>; compare Zec 1:1<\/span>), apart from what we find here, but that is not surprising for our knowledge of the details of Jewish history is strictly limited. Some have suggested that he is the Zechariah the son of Jehoiada mentioned in 2Ch 24:20-22<\/span>, on the grounds that Chronicles was the last book in the Hebrew Scriptures, as Genesis was the first, and thus that Jesus was saying ‘all the prophets from Genesis to Chronicles’. However, the Zechariah mentioned there is ‘the son of Jehoiada’, not Berechiah, and does not in any way fit in with this description. (Although ‘son of Jehoiada’ may well mean grandson, for Jehoiada would then have been of great age). It is best that we assume that Jesus knew more about Hebrew history than we do.<\/p>\n The last woe and its effect:<\/p>\n v. 49<\/strong>. Therefore also said the Wisdom of God, I will send them prophets and apostles, and some of them they shall slay and persecute;<\/strong><\/p>\n v. 50<\/strong>. that the blood of all the prophets which was shed from the foundation of the world may be required of this generation,<\/strong><\/p>\n v. 51<\/strong>. from the blood of Abel unto the blood of Zacharias, which perished between the altar and the Temple. Verily I say unto you, It shall be required of this generation.<\/strong><\/p>\n v. 52<\/strong>. Woe unto you, lawyers! For ye have taken away the key of knowledge; ye entered not in yourselves, and them that were entering in ye hindered.<\/strong><\/p>\n v. 53<\/strong>. And as He said these things unto them, the scribes and the Pharisees began to urge Him vehemently, and to provoke Him to speak of many things,<\/strong><\/p>\n v. 54<\/strong>. laying wait for Him, and seeking to catch something out of His mouth, that they might accuse Him.<\/p>\n <\/strong> Jesus here revealed to the lawyers the counsel of God; for He Himself, the personal Wisdom, was the representative of the council of the Trinity. The children had inherited the character, the evil disposition, of their fathers, and therefore the iniquity of the fathers was visited upon the children. The blood of all the righteous people and of all the prophets since the beginning of the world, from the blood of Abel, the son of Adam, to the blood of Zechariah, 2Ch 24:20-21<\/span>, would be required at the hands of the present generation. Most solemn and impressive is the prophecy of Jesus, which was fulfilled so terribly in the destruction of the city. The Jews of the time of Jesus had received a greater measure of God’s mercy than the Jews of old. They had seen and heard the Messiah Himself, and would have an opportunity to hear also the apostles. But their hatred and bloodthirstiness was even greater than that of their fathers; they utterly despised and rejected God’s visitation of grace. What a warning to them that despise the preaching of the Gospel in our days! And still Jesus continues His rebuke. The lawyers had taken away the key of understanding of Scriptures. The words of prophecy concerning the Messiah were so plain that the people might have gained the proper understanding themselves, if they had been permitted to study without hindrance. But here the teachers stepped in with their false, carnal interpretation of the Bible and deprived the people of the knowledge of salvation. They themselves did not enter, and they hindered such as were anxious to enter. How like the sectarian teachers of our days, especially among the Papists!<\/p>\n Small wonder that the scribes and Pharisees began to be very angry at the Lord. wherever they could, they plied Him with crafty questions, in the hope that He would give ill-considered answers. They were literally lying in wait, assiduously watching every word out of His mouth, in order to find some reason for accusing Him. That is the hatred which the truth, and he that speaks the truth, must expect at all times. The example of Christ is encouraging.<\/p>\n Summary.<\/strong> Jesus gives His disciples a lesson in prayer, casts out a dumb devil, and rebukes the Pharisees, issues a warning to all the Jews, and utters a series of woes against the Pharisees and lawyers.<\/em><\/p>\n Luk 11:49<\/span><\/em><\/strong>. <\/strong>Therefore also said the wisdom of God,<\/em><\/strong><\/strong> If, as some suppose, Christ himself here spoke of that divine perfection which we call the wisdom of God, <\/em>it is difficult to make any tolerable sense of this verse, unless the things here mentioned, as said by the wisdom of God, were to be found in the Old Testament, which, I think, is silent about them: and therefore I take this phrase to be the evangelist’s appellation of Christ, who is expressly said to have spoken these things, Mat 23:34-35<\/span> and who was represented under the character of Wisdom, <\/em>in Proverbs 8<\/span> and so is called the wisdom of God, <\/em>1Co 1:24<\/span>. <\/p>\n Luk 11:49-51<\/span> . See on Mat 23:34-39<\/span> .<\/p>\n ] on account of this your agreement with your fathers as murderers of the prophets, which affinity the wisdom of God had in view when it gave its judgment. Under the guidance<\/em> of the doctors of the law, the people among whom the gospel teachers were sent ( ) rejected these latter, etc. See Luk 11:52<\/span> .<\/p>\n . ] Doubtless a quotation<\/em> , as is proved by and , but not from the Old Testament<\/em> , since no such passage occurs in it (Olshausen mentions 2Ch 24:19<\/span> interrogatively, but what a difference!), and quotations from the Old Testament are never introduced by . . [147] To suppose a lost<\/em> Jewish writing, however, which either may have had this title (Ewald, Bleek, Baumgarten-Crusius, Weizscker) or may have introduced the as speaking (Paulus), [148] is contrary to the analogy of all the rest of the quotations made by Jesus, as well as to the evangelical tradition itself, which, according to Mat 23:34<\/span> , attributed these words to Jesus<\/em> . Accordingly, it is to be supposed (Neander, L. J<\/em> . p. 655; Gess, Person Chr<\/em> . p. 29; comp. also Ritschl, Evang. Marcions<\/em> , p. 89) that Jesus is here quoting one of His own earlier utterances<\/em> (observe the past tense ), so that He represents the wisdom, of God<\/em> ( Wis 7:27 ; Mat 11:19<\/span> ; Luk 7:35<\/span> ) as having spoken through Him. Allied to this is the idea of the . According to this, however, the original form of the passage is not to be found in Luke (Olshausen, Bleek); for while Matthew gives this remarkable utterance in a directly present form, Luke’s method of recording it transfers to the mouth of Jesus what rather was a later<\/em> mode of citing it, and gives it in the shape of a result of reflective theology akin to the doctrine of the Logos. [149]<\/p>\n .] to drive out of the land.<\/p>\n <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> . <\/em><\/strong> <\/em><\/strong> .<\/em><\/strong> <\/em><\/strong> .<\/em><\/strong> <\/em><\/strong> .<\/em><\/strong> ] an appointment in the divine decree. The expression corresponds to the Hebrew , 2Sa 4:11<\/span> ; Eze 3:18<\/span> ; Eze 3:20<\/span> , which sets forth the vengeance for blood.<\/p>\n The series of prophets in the more general sense begins with Abel<\/em> as the first holy<\/em> man.<\/p>\n [147] The passage is very inaccurately treated by Kstlin, p. 163, according to whom Luke has here heaped misunderstanding on misunderstanding. He is said to have referred the entire utterance to the Old Testament<\/em> prophets, and on that account to have placed before it . . , in order to give to it the character of an ancient prophecy, which, however, had no existence at all, etc.<\/p>\n [148] Strauss also, in Hilgenfeld’s Zeitschrift<\/em> , 1863, p. 87 ff., who is thinking entirely of a Christian<\/em> document.<\/p>\n [149] The utterance in Matthew, . . ., was historically indicated in the Church by: . . . And Luke here makes Jesus Himself<\/em> speak in this later mode of indicating it. It is a in form<\/em> . According to Hofmann, Schriftbew<\/em> . I. p. 101 (comp. also Schegg), Jesus announces God’s counsel in the form of a word of God. Comp. Grotius and van Hengel, Annot<\/em> . p. 16 f. To this view (instead of ) would certainly not be opposed, since those whom the speech concerned might be opposed as third persons to the wisdom of God which was speaking. But instead of might be expected ; for now<\/em> through Jesus<\/em> the divine wisdom would declare its counsel (Heb 3:10<\/span> , to which Hofmann refers, is different, because there in connection with actually relates to the past). Moreover, if by were not meant the personal<\/em> wisdom of God that appeared in Christ<\/em> , and emitted the utterance, it would not be conceivable why it should not simply have been said: . Nowhere else in the New Testament is a declaration of God called a declaration of the divine wisdom. Besides, according to Mat 23:34<\/span> , Jesus<\/em> is the subject of ; and this is also the case in the passage before us, if . is understood of the person of Christ as being the personal self-revelation of the divine wisdom. Christ<\/em> sends to His Church the prophets and apostles (Luk 10:3<\/span> ), Eph 4:11<\/span> . Riggenbach’s explanation ( Stud. u. Krit<\/em> . 1855, p. 599 f.) is similar to that of Hofmann, though more correct in taking the . in the Logos-sense, but interpreting the past tense by an “ at all times<\/em> ” arbitrarily supplied.<\/p>\n 49 Therefore also said the wisdom of God, I will send them prophets and apostles, and some<\/em> of them they shall slay and persecute: <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 49. Therefore also said the wisdom of God<\/strong> ] That is, Christ himself, the essential wisdom of his Father, Mat 23:34<\/span> . <\/p>\n Luk 11:49<\/span> . . .: vide<\/em> notes on Mat 23:34<\/span> . , apostles, instead of wise men and scribes in Mt. , they shall drive out (of the land), in place of Mt.’s .<\/p>\n the Wisdom of God. This is Christ Himself; for in Mat 23:34 this is exactly what He did say. It is not a quotation from the O.T., or any apocryphal book. I will send, &c. This He did, in and during the dispensation of the Acts. Compare Mat 22:1-7. <\/p>\n them = unto (Greek. eis. App-104.) them. <\/p>\n prophets and apostles. See note on Eph 2:20. <\/p>\n Luk 11:49. , the Wisdom of God) A sweet designation. The , Koheleth or Ecclesiastes: the Preacher that gathers together assemblies. See ch. Luk 13:34.-, said) See Mat 23:34, note.-, prophets) who existed under the Old Testament.-, apostles) who exist under the New Testament.-) they shall by persecution cast out. A word of frequent occurrence in the LXX.<\/p>\n the wisdom: Probably by the Wisdom of God we are to understand the [Strong’s G3056], or Word of God, that is, our Lord himself; this being a dignified and oriental mode of expression for I say, as it is in the parallel passage. Pro 1:2-6, Pro 8:1-12, Pro 9:1-3, 1Co 1:30, Col 2:3 <\/p>\n I will: Luk 24:47, Mat 23:34, Act 1:8, Eph 4:11 <\/p>\n and some: Luk 21:16, Luk 21:17, Mat 22:6, Joh 16:2, Act 7:57-60, Act 8:1, Act 8:3, Act 9:1, Act 9:2, Act 12:1, Act 12:2, Act 22:4, Act 22:5, Act 22:20, Act 26:10, Act 26:11, 2Co 11:24, 2Co 11:25 <\/p>\n Reciprocal: Pro 1:20 – Wisdom Pro 9:3 – sent Mat 10:2 – apostles Mat 12:45 – Even Mat 13:52 – scribe Mat 24:9 – shall they Luk 6:13 – apostles Luk 21:12 – before Act 15:32 – being Rom 12:6 – whether Eph 3:5 – as it 2Pe 1:1 – an apostle Rev 18:20 – God<\/p>\n 1<\/p>\n This is explained at Mat 23:34-36.<\/p>\n Therefore also said the wisdom of God, I will send them prophets and apostles, and some of them they shall slay and persecute: <\/p>\n [Therefore also said the wisdom of God.] This form of speaking agreeth well enough with that so much in use, the rule of judgment saith. Amongst numberless instances, take that of the Targumist; “Is it fitting that the daughters of Israel should eat the fruit of their own womb? The rule of judgment [retributive justice] answered and said, Was it also fitting to kill a priest and a prophet in the sanctuary of the Lord, as ye killed Zacharias,” etc.<\/p>\n Luk 11:49. Therefore also said the wisdom of God. Comp. Mat 23:34, where I is used; so that Christ represents Himself as the wisdom of God. This seems to be a quotation, but there is no passage in the Old Testament which fully corresponds, and the form is an unusual one for such a quotation. Explanations: (1) An amplification of 2Ch 24:19, made by Him who is the wisdom of God. That passage speaks of the sending of prophets and their rejection, and is connected with the dying words of Zechariah: The Lord look upon it and require it. This is on the whole preferable. (2) Our Lord refers to His own words, as spoken on some former occasion. This is possible, but leaves us in uncertainty. (3) A quotation from some unknown Jewish book. This is out of the question. (4) The notion that Luke is quoting Mat 23:34, etc., and inserts: the wisdom of God, because in his day this passage was thus spoken of in the church, is a mere assumption.<\/p>\n 11:49 Therefore also said the wisdom of God, I will send them prophets and apostles, and [some] of them they shall slay and {l} persecute:<\/p>\n (l) They will so vex them and trouble them, that at length they will banish them.<\/p>\n The lawyers claimed the greatest wisdom in Israel by declaring that their interpretations of Scripture were the correct ones. However, Jesus cited a greater source of wisdom.<\/p>\n The "Wisdom of God" may be a title for Jesus (cf. 1Co 1:24; 1Co 1:30; Col 2:3). [Note: Geldenhuys, p. 346.] <\/span> However it seems unusual for Jesus to refer to Himself this way. Moreover what follows is Old Testament revelation. It could mean "God in His wisdom" making God the source of the words that follow (NIV). [Note: Danker, p. 146; Manson, p. 102.] <\/span> God is definitely the ultimate source of wisdom and the wisdom that follows in the context, but this is an interpretation of the text rather than a translation of it. Another possibility is that it means "divine wisdom" and refers to wisdom personified (cf. Pro 1:20-33; Proverbs 8). [Note: Marshall, The Gospel . . ., p. 503.] <\/span> However what follows is not a revelation of the wisdom literature of the Old Testament that such a personification would imply.<\/p>\n The words that follow (Luk 11:49-51) are not a quotation from the Old Testament. Rather they embody the essence of Old Testament revelation about the fates of the prophets and those who oppose them. Therefore I tend to think that the "Wisdom of God" refers to the Old Testament that Jesus here summarized and added to (i.e., fulfilled, established).<\/p>\n The content of this revelation was that God’s people would typically reject the prophets and messengers (cf. Luk 9:1-6; Luk 10:1-16) whom He sent to them. The result would be that God would hold the present generation of rejecters responsible. This last rejection would be "the straw that broke the camel’s back." It was the rejection of God’s Son, not just His servants (cf. Luk 20:9-19). It would prove to be the rejection that would add the last measure of guilt that would result in God pouring out His wrath for all those unjustified murders throughout history. Abel was the first righteous martyr (Gen 4:8) and Zechariah the prophet the last (cf. Mat 23:35; 2Ch 24:21-22). There had probably been other victims since Zechariah, but his murder was the last one in Old Testament history.<\/p>\n Therefore also said the wisdom of God, I will send them prophets and apostles, and [some] of them they shall slay and persecute: 49. the wisdom of God ] There is an allusion to 2Ch 24:20-22 (comp, 2Ch 36:14-21), but as the exact passage nowhere occurs in the O. T. some suppose that our Lord … Continue reading “Exegetical and Hermeneutical Commentary of Luke 11:49”<\/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-25436","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25436","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=25436"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25436\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25436"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25436"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25436"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
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: 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: The Popular Commentary on the Bible by Kretzmann<\/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: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/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: Lightfoot Commentary Gospels<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/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":"