28<\/strong>. weeping and gnashing of teeth<\/em> ] The signs respectively of anguish and of rage (Act 7:54<\/span>).<\/p>\n Abraham<\/em>, and Isaac<\/em>, and Jacob<\/em> ] Marcion, always anxious to disown the Old Testament, altered this into “all the just.”<\/p>\n See the notes at Mat 8:11-12<\/span>.<\/P> <\/p>\n Verse 28. Abraham, and Isaac<\/B><\/I>, &c.] See Clarke on <\/span>Mt 8:12<\/span><\/span>, where the figures and allusions made use of here are particularly explained.<\/P><\/p>\n We have the same Mat 8:11<\/span>,12<\/span>, only he saith only from the east and west: <\/B>See Poole on “Mat 8:11-12<\/span>“. <\/P> Weeping and gnashing of teeth, <\/B>are usual expressions by which the pains of the damned are expressed, especially by the evangelist Matthew, Mat 8:12<\/span>; Mat 13:42<\/span>,50<\/span>; 22:13<\/span>; 24:51<\/span>; 25:30<\/span>. One cause of this vexation of spirit, expressed under this notion, is the Jews sight of the rest and happiness that their relations, nay, some to whom they upon earth were enemies, should enjoy in heaven; nay, which some which were heathens should enjoy there; whereas they, who took themselves to be the only church, and to have the same right to the kingdom of heaven that children have to the inheritances of their fathers, should be cast out, as having no portion there. <\/P> <\/p>\n 28, 29.<\/B> (See Mat 8:11<\/span>;Mat 8:12<\/span>). Also see on Mt13:42<\/span>. <\/P> Lu13:31-35<\/span>. MESSAGE TOHEROD.<\/P><\/p>\n There shall be weeping and gnashing of teeth<\/strong>,….<\/p>\n [See comments on Mt 8:12]<\/span>. This will be upon hearing the above sentence and character, “depart from me”, c. and will be increased,<\/p>\n when ye shall see Abraham, Isaac, and Jacob<\/strong>: whose offspring they were, and to whom they stood related according to the flesh and of descent, from whom they boasted, and even trusted in it, thinking themselves the favourites of heaven, and expecting to be admitted into the kingdom of God, on account of it: sad will be the disappointment of such persons; a being born of religious parents, will neither give right unto, nor meetness for eternal glory; regeneration is not of blood:<\/p>\n and all the prophets in the kingdom of God<\/strong>; whose prophecies were transmitted to them, and whose books they had in their hands, and read; and who desired to see and hear what they did, and which they now plead, and yet they did not enjoy, but were nevertheless happy: and<\/p>\n you [yourselves] thrust out<\/strong>: with indignation and contempt, with shame and “ignominy”, as the Persic version adds; not suffered to go in with them, though their sons and successors; but bid to depart, and ordered to be for ever separated from them, as only fit company for devils and damned spirits.<\/p>\n There <\/B> (<\/SPAN><\/span>). Out there, outside the house whence they are driven.<\/P> When ye shall see <\/B> ( <\/SPAN><\/span>). First aorist middle subjunctive (of a late aorist <\/SPAN><\/span>) of <\/SPAN><\/span>, though <\/SPAN><\/span> (future middle) in margin of Westcott and Hort, unless we admit here a “future” subjunctive like Byzantine Greek (after Latin).<\/P> And yourselves cast forth without <\/B> ( <\/SPAN><\/span>). Present passive participle, continuous action, “you being cast out” with the door shut. See on Mt 8:11f.<\/span> for this same picture. <\/P> <\/p>\n <\/strong><\/p>\n 1) “There shall be weeping and gnashing of teeth,” <\/strong>(ekei estai ho keauthmos kai ho brugnos ton odonton) “There will be (exist) weeping and gnashing of teeth,” extreme anguish of soul, in your separation from me.<\/p>\n 2) “When ye shall see Abraham, and Isaac, and Jacob,” <\/strong>(hotan opsesthe Abraam kai Isaak kai lakob) “When you all see Abraham and Isaac and Jacob,” who believed God, accepted His offered Son-sacrifice by faith, Rom 4:1-5<\/span>. Note two things here: First, <\/strong>physical or kinship nearness to the church, or people of God, does not give one an entrance pass to heaven: And second, <\/strong>Jesus will himself judge, without mercy, those who despised and willfully rejected Him at His call on earth, Pro 1:22-29<\/span>; Act 17:31<\/span>; 2Ti 4:1-2<\/span>.<\/p>\n 3) “And all the prophets in the kingdom of God,” <\/strong>(kai pantas tous prophetas en te basileia tou theou) “And all the prophets in the kingdom of God,” Here the phrase “kingdom of God is used by Luke to refer to the redeemed by faith, not as in the parables, when used restrictedly to refer to the church, as in the seven parables of Mat 13:1-58<\/span>.<\/p>\n 4) “And you yourselves thrust out.” <\/strong>(humas de ekballomenous ekso) “Yet you all will yourselves be thrust forcefully outside,” and away, because you refused to enter by me, the door, and tried to climb up another way, as thieves and robbers, thugs and religious bandits, in anarchy against the true door or entrance way, Joh 1:11-12<\/span>; Joh 10:1<\/span>; Joh 10:10<\/span>; Joh 14:6<\/span>.<\/p>\n 28. When you shall see Abraham The Jews bore no resemblance to the holy fathers, and had no right to boast of being descended from them: yet nothing was more customary than to abuse the title of the Church. (474) Christ here assures them, that a bastard race, which has departed from the faith and piety of the fathers, has “no inheritance in the kingdom of God,” (Eph 5:5<\/span>.) There is a silent but implied reproof, that those who were desirous to have companions in seeking salvation, did not endeavor to associate themselves with Abraham, and the prophets, and the holy fathers, instead of looking around among their contemporaries, who had degenerated greatly from their example into innumerable corruptions. “If you neglect (says he) to enter by the strait gate, because you are kept back by the great number of those who are going astray, do you not see that you are separated from the number of believers, and become involved with unbelievers?” If the aspect of the world now dazzles your eyes, the last day will cure you of this folly, but it will be too late: for you shall then know that you, and others like you, are excluded from the kingdom of God, and have no part with Abraham <\/p>\n (474) “ Et avoyent tousjours en la bouche le titre d’Eglise, duquel ils abu- soyent;” — “and had always in their mouth the title of Church, which they abused.” <\/p>\n (28, 29) There shall be weeping and gnashing of teeth.<\/strong>See Notes on Mat. 8:11-12<\/span>; but notice, as an interesting variation, the addition of the prophets to the names of the three patriarchs.<\/p>\n “There will be the weeping and the gnashing of teeth, when you shall see Abraham, and Isaac, and Jacob, and all the prophets, within the Kingly Rule of God, and yourselves cast forth outside.”<\/p>\n Those who have found the door closed against them will then have the chagrin of seeing all those whom they had previously honoured entering as faithful servants (Luk 12:44<\/span>) into the heavenly Kingly Rule of God, while they themselves are cast out and put with the unfaithful (Luk 12:46<\/span>). They will be in such anguish at it that they will ‘weep and gnash their teeth’ (not here a picture of Hell, but of deep and unbearable disappointment). Some, however, see it as gnashing their teeth in anger at the One Who had done this to them, as they ‘look in through the door that was closed against them’ and see what they have missed. But it is likely that we have now moved on from the parable (and besides the door was closed).<\/p>\n ‘Weeping and gnashing of teeth.’ Weeping expresses sorrow and regret (see Luk 6:25<\/span>; Act 20:37<\/span>; Jas 4:9<\/span>; Jas 5:1<\/span>), the gnashing or grinding of the teeth pictures anger and hatred (compare Job 16:10<\/span>; Psa 35:16<\/span>; Psa 37:12<\/span>; Psa 112:10<\/span>; Lam 2:16<\/span>; Act 7:54<\/span>)<\/p>\n ‘Abraham, and Isaac, and Jacob, and all the prophets.’ Apart from Jesus and possibly John the Baptiser they had honoured the memory of all these great men. But while they honoured the faithful servants, they did not honour the lord of the house. It is their rejection of Jesus which has sealed their fate. It is no good looking back to figures of the past if we ignore the One Who towers above them all and Who is present with us to save. Their chagrin would be increased by the fact that they had always considered themselves to be sons of Abraham and therefore heirs of his promises, and now they were to be excluded from them.<\/p>\n ‘Yourselves cast forth outside.’ The fact that they are ‘expelled’ demonstrates that this is not talking about the door that they refused to go through, or the door that was shut against them. As they had not passed through those they could not be ‘thrust forth’ from them. So these words are not to be seen as a continuation of the parable, but rather as an explanation of the consequences. They will be thrust out from any hope when they face judgment on their future, as with the servant in the parable (Luk 12:46<\/span>).<\/p>\n The Consequences Of Their Rejection (13:28-35).<\/p>\n <\/strong><\/p>\n The parable having been completed the actual facts are now described. Having been refused entry through the door of salvation they will suffer the deepest possible regret. This passage parallels that where there were stewards both good and bad who would be called to account (Luk 12:41<\/span> on), for He had come to send fire on earth which would cause great disruption and judgment and division between families (Luk 12:41-53<\/span>). Here too God’s stewards are called to account, and here also everything will end in judgment for those who have rejected Him.<\/p>\n Analysis.<\/p>\n a <\/strong> “There will be the weeping and the gnashing of teeth, when you shall see Abraham, and Isaac, and Jacob, and all the prophets, within the Kingly Rule of God, and yourselves cast forth outside” (Luk 13:28<\/span>).<\/p>\n b <\/strong> “And they will come from the east and west, and from the north and south, and will sit down (recline) within the Kingly Rule of God” (Luk 13:29<\/span>).<\/p>\n c <\/strong> “And behold, there are last who will be first, and there are first who will be last” (Luk 13:30<\/span>).<\/p>\n d <\/strong> In that very hour there came certain Pharisees, saying to him, “Get you out, and go from here, for Herod desires to kill you” (Luk 13:31<\/span>).<\/p>\n c <\/strong> And he said to them, “Go and say to that fox, ‘Behold, I cast out demons and perform cures today and tomorrow, and the third day I am perfected’, nevertheless I must go on my way today and tomorrow and the day following, for it cannot be that a prophet perish out of Jerusalem’ (Luk 13:32-33<\/span>).<\/p>\n b <\/strong> “O Jerusalem, Jerusalem, which kills the prophets, and stones those who are sent to her! How often would I have gathered your children together, even as a hen gathers her own brood under her wings, and you would not!” (Luk 13:34<\/span>).<\/p>\n a <\/strong> “Behold, your house is left to you desolate, and I say to you, ‘You shall not see me, until you shall say, Blessed is he who comes in the name of the Lord.’ ” (Luk 13:35<\/span>).<\/p>\n Note that in ‘a’ there is desolation, while there are also those who bless the Lord, and in the parallel there is desolation, while Jerusalem, representing Israel, will not be able to come to Him until they bless Him. In ‘b’ the prophets and those who believed them will come from everywhere to the Kingly Rule of God, while in the parallel those who slew the prophets, whom He wished to gather to Him, will not come. In ‘c’ the first will be last and the last first, and in the parallel we have the contrast between Herod and Jesus. Central to the whole is Herod’s desire to kill Jesus.<\/p>\n Luk 13:28-29<\/span> . Comp. on Mat 8:11<\/span> f. The words of Jesus<\/em> .<\/p>\n ] there<\/em> , in the place to which ye shall thus be turned away. For the most part it is understood temporally<\/em> , Euthymius Zigabenus. Rarely thus in the classical writers (Soph. Phil<\/em> . 394; Bornemann, Schol<\/em> . p. 90 f.), but never (yet comp. , Act 13:21<\/span> ) in the New Testament; and here the context points definitely by to the well-known locality<\/em> , as, moreover, the standing<\/em> type of this formula sanctioned by use<\/em> (Mat 13:42<\/span> ; Mat 13:50<\/span> ; Mat 22:13<\/span> ; Mat 24:51<\/span> ; Mat 25:30<\/span> ) with leads one to think only of that locality.<\/p>\n ] What contrasts! They saw the patriarchs<\/em> and prophets<\/em> established in the kingdom<\/em> , but in themselves<\/em> experience the sense of being cast out<\/em> , and instead of them come heathens<\/em> from the east and west, etc. On the subjunctive form , see Buttmann, Neut. Gr<\/em> . p. 31 [E. T. 36].<\/p>\n . . . . ] Comp. Mat 8:11<\/span> . The Marcionite reading is an intentional removal of the patriarchs (Volkmar, comp, Zeller, Apostelg<\/em> . p. 17). It was not original, so that the canonical reading cannot be said to have been introduced in accordance with Matt. l.c.<\/em> , or in opposition to Marcion’s views (Hilgenfeld, Baur).<\/p>\n . ] agrees with the figure, although the persons concerned are not admitted at all<\/em> ; for they are members of the family<\/em> , and as such, i.e.<\/em> as originally belonging to the theocratic community of the patriarchs and prophets, they are by their rejection practically . The present<\/em> tense is justifiable, since the . . . at the time of the will be already past<\/em> . Hence: if ye shall have seen yourselves<\/em> as such, become<\/em> (not are<\/em> ) the cast out. After<\/em> they shall have seen this measure carried out, they shall be in hell, where there shall be weeping, etc.<\/p>\n 28 There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you yourselves<\/em> thrust out. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 28. See Mat 8:12<\/span> ; Mat 13:42<\/span> ; Mat 24:51<\/span> . <\/p>\n 28, 29.<\/strong> ] See Mat 8:11-12<\/span> , and notes.<\/p>\n The verses occur here in a different connexion: ‘ Ye Jews, who neglect the earnest endeavour to enter<\/em> now, shall weep and gnash your teeth when ye see all the saints, Jews and Gentiles, in the Kingdom of God, and yourselves excluded<\/em> ’ (see ch. Luk 16:23 ).<\/p>\n In these two verses is the real answer to the question of Luk 13:23 given: ‘ they shall be<\/em> MANY but what is that to<\/em> you, if you be not among them?<\/em> ’<\/p>\n Luk 13:28-30<\/span> . Concluding reflections<\/em> .<\/p>\n Luk 13:28<\/span> . , there; then<\/em> , according to Euthy. Zig. ( , ). Kuinoel also takes it as an adverb of time in accordance with Hebraistic usage, and Bornemann cites instances from Greek authors of the same use of adverbs of place as adverbs of time. But there<\/em> is not only verbally correct, but graphic: there, outside the door of the house where patriarchs and prophets feast, shall the excluded weep and gnash their teeth, all the more because they think they have a right, as belonging to the chosen race, to be within.<\/p>\n weeping = the weeping. See note on Mat 8:12. <\/p>\n when. Defining the special occasion. <\/p>\n see. App-133. <\/p>\n thrust out = being cast outside. This is the occasion referred to. <\/p>\n 28, 29.] See Mat 8:11-12, and notes.<\/p>\n The verses occur here in a different connexion: Ye Jews, who neglect the earnest endeavour to enter now, shall weep and gnash your teeth when ye see all the saints, Jews and Gentiles, in the Kingdom of God, and yourselves excluded (see ch. Luk 16:23).<\/p>\n In these two verses is the real answer to the question of Luk 13:23 given:-they shall be MANY-but what is that to you, if you be not among them?<\/p>\n Luk 13:28. , there) in that place, to which ye shall be commanded to depart. [See that thou dost in due time reflect on that a terror of the Lord, lest hereafter thou shouldest in actual fact be forced to know it by bitter experience.-V. g.]-) when ye shall see, but not taste [their blessedness]. A sight full of misery. See ch. Luk 16:23. The ungodly, on the contrary, shall be a festive sight to the saints:[132] Isa 66:23-24.-, Abraham) The patriarchs and all the prophets looked to Christ; and whosoever do not follow their faith, shall not recline at the heavenly feast with them.-, all) All the prophets were saints. The Jews used to boast themselves of these, though their fathers had rejected them. There is here, as also in Luk 13:29, a softening down of the apprehension which the fewness of the saved might create: see Luk 13:23.-, the kingdom) Luk 13:29.-, persons who are being cast out) The Present. The weeping shall forthwith begin.<\/p>\n [132] They shall go forth and look upon the carcasses of the men that have transgressed against Me, for their worm shall not die, etc. Their will shall be so entirely one with Gods, that they shall rejoice in the destruction and punishment of Gods enemies; Rev 14:10, at the end, Luk 11:17-18, Luk 15:3-4, Luk 18:20.-ED. and TRANSL.<\/p>\n weeping: Psa 112:10, Mat 8:12, Mat 13:42, Mat 13:50, Mat 22:13, Mat 24:51, Mat 25:30 <\/p>\n when: Luk 16:23, Mat 8:11 <\/p>\n the kingdom: Luk 14:15, Luk 23:42, Luk 23:43, 2Th 1:5, 2Pe 1:11 <\/p>\n you: Luk 10:15, Rev 21:8, Rev 22:15 <\/p>\n Reciprocal: Exo 11:6 – General Pro 21:15 – destruction Isa 65:14 – ye shall Mat 20:16 – the last Mat 21:41 – and will let out Luk 3:8 – We Luk 6:20 – for Luk 6:25 – mourn Act 7:54 – they gnashed Heb 11:32 – the prophets Rev 16:10 – they<\/p>\n 9<\/p>\n Abraham and the others named had been dead for centuries, and the kingdom on earth had not been set up when Jesus said those words, hence we know he meant the kingdom after the judgment. This paragraph is discussed at length at Mat 8:11-12.<\/p>\n Luk 13:28-29. See on Mat 8:11-12. The connection here is different: the Jews are directly addressed, as those who shall be cast out, while their ancestors and the Gentiles shall enter in.<\/p>\n There, i.e., in that place. The reference to a future state throughout seems obvious enough.<\/p>\n Cast forth without. Those not admitted are thus spoken of, because as Jews they were born in the covenant.Luk 13:29 represents the ingathering of the Gentiles. It is fanciful to discover a reference to the progress of successful missionary effort from east to south is referred to. Our Lord does not say many here, as in Mat 8:11, since this would have been too direct an answer to the question (Luk 13:23). He would make prominent, not the number, but that those addressed, confident in their Jewish position, were in the greatest danger of not being saved.<\/p>\n Luk 13:28-30. There shall be weeping, &c. Here he repeats what he had said when he commended the centurions faith. See on Mat 8:11-12. As if he said, How little soever you may now regard it, the awful word, Depart from me, &c., will wound you to the heart, and throw you into agonies of everlasting despair, attended with the bitterest weeping and gnashing of teeth For madness and rage; when you shall see Abraham, &c. Your holy ancestors; and all the prophets Of the succeeding ages; in the kingdom of God Actually possessed of Gods kingdom of glory; and shall find yourselves thrust out Rejected and excluded with just contempt and indignation. And they shall come from the east, &c. From the most distant heathen lands; and shall sit down in the kingdom of God In rejoicing and admiring multitudes, to partake of the heavenly banquet with your pious ancestors, while you are utterly and for ever excluded from it. Here, therefore, as well as in Matthew, our Lord plainly affirms that many others, besides Jews, shall be saved. And there are last There are many who are now last in point of religious advantages, that shall then be first in honour and happiness; and there are first, &c. Many who now appear first in the enjoyment of privileges, which, on account of the abuse thereof, shall be last Shall appear as the most infamous and miserable of mankind. See on Mat 19:30; Mat 20:16.<\/p>\n Vers. 28-30. There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets in the kingdom of God, and you yourselves thrust out. 29. And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God. 30. And, behold, there are last which shall be first, and there are first which shall be last.<\/p>\n Wailings express despair, gnashings of teeth rage. The souls of the condemned oscillate between those two feelings. The article before the two substantives has the force of setting aside all former similar impressions as comparatively insignificant. Messianic blessedness is represented in Luk 13:28, according to a figure familiar among the Jews (Luk 14:15), under the image of a banquet presided over by the patriarchs. From Luk 13:29 it follows that the believing Gentiles are admitted as well as the faithful posterity of Abraham. Thus there are really many persons saved.<\/p>\n The words and behold (Luk 13:30) refer to the surprise produced by this entire reversal of position. The last here are not those who, within the confines of the kingdom, occupy the last place; they are, as the context proves, those who are excluded from it; they are in the last place, absolutely speaking. The first are all the saved. The first proposition evidently applies to the Gentiles who are admitted (Luk 13:29), the second to the Jews who are rejected (Luk 13:27-28). <\/p>\n Sayings similar to those of Luk 13:25-27 are found in Matthew 7, at the end of the Sermon on the Mount, also in Mat 25:10-12 and Mat 25:30. There is nothing to prevent us from regarding them as uttered on a different occasion. Those of Luk 13:28-29 appear in Mat 8:11-12, immediately after the cure of the centurion’s son. But they are not so well accounted for there as in the context of Luke. The apophthegm of Luk 13:30 forms (Mat 19:30; Mat 20:16) the preface and the conclusion of the parable of the labourers called at different hours. In this context, the last who become the first are manifestly the labourers who, having come later, find themselves privileged to receive the same hire; the first who become the last are those who, having wrought from the beginning of the day, are thereby treated less advantageously. Is this sense natural? Is not the application of those expressions in Luke to the rejected Jews and admitted Gentiles more simple?<\/p>\n The Epistles to the Galatians and to the Romans are the only true commentary on this piece, and on the sayings of Luk 13:28-29 in particular. Now, as the historical truth of the whole passage is certified by the parallel of Matthew, we have a clear proof that the gospel of Paul no way differed in substance from that of Jesus and the Twelve. <\/p>\n 2. The Farewell to the Theocracy: Luk 13:31-35.<\/p>\n When the heart is full of some one feeling, everything which tells upon it from without calls forth the expression of it. And so, at the time when the mind of Jesus is specially occupied about the future of His people, it is not surprising that this feeling comes to light with every circumstance which supervenes. There is therefore no reason why this perfectly natural fact should be taken to prove a systematic arrangement originating with Luke. <\/p>\n 13:28 {8} There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you [yourselves] thrust out.<\/p>\n (8) The casting off of the Jews and the calling of the Gentiles is foretold.<\/p>\n The phrase "weeping and gnashing of teeth" elsewhere describes eternal punishment in hell (Mat 8:12; Mat 13:42; Mat 13:50; Mat 22:13; Mat 24:51; Mat 25:30). [Note: See Pagenkemper, pp. 183-86, 188-90.] <\/span> There is no reason to conclude that it means something else here. Weeping expresses sorrow (cf. Luk 6:25; Act 20:37; Jas 4:9; Jas 5:1) and gnashing or grinding the teeth pictures anger and hatred (cf. Job 16:10; Psa 35:16; Psa 37:12; Psa 112:10; Lam 2:16; Act 7:54). These feelings will arise in people outside the kingdom as they view others within it.<\/p>\n The judgment at the beginning of the kingdom is in view. Evidently God will raise dead Old Testament saints then to enter the kingdom (Isa 26:19; Dan 12:2).<\/p>\n The Old Testament revealed that Gentiles would also participate in the messianic banquet that will inaugurate Messiah’s earthly reign (cf. Isa 25:6-7; Isaiah 60; Isa 62:2-9; Isa 65:13-14; Eze 34:12-14; Eze 39:17-20). People coming from the four compass points would be Gentiles rather than the Jews, who lived primarily in Palestine. Jesus said that many Jews would not enter the kingdom (cf. Mat 8:10-12). Many of Jesus’ hearers were undoubtedly trusting in their Jewish blood and heritage to get them into the kingdom, so Jesus’ words would have shocked them.<\/p>\n There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you [yourselves] thrust out. 28. weeping and gnashing of teeth ] The signs respectively of anguish and of rage (Act 7:54). Abraham, and Isaac, and Jacob ] Marcion, … Continue reading “Exegetical and Hermeneutical Commentary of Luke 13:28”<\/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-25528","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25528","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=25528"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25528\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25528"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25528"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25528"}],"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: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/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: 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: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)<\/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":"