13<\/strong>. not many days after<\/em> ] This shadows forth the rapidi<\/em> ty (1) of national, and (2) of individual degeneracy. “In some children, says<\/p>\n Sir Thomas Elyot in The Governour<\/em>, “nature is more prone to vice than to vertue, and in the tender wittes be sparkes of voluptuositie, whiche norished by any occasion or objecte, encrease oftentymes into so terrible a fire, that therwithall vertue and reason is consumed.” The first sign of going wrong is a yearning for spurious liberty.<\/p>\n took his journey into a far country<\/em> ] The Gentiles soon became ‘afar off’ from God (Act 2:39<\/span>; Eph 2:17<\/span>), “aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world.” So too the individual soul, in its temptations and its guiltiness, ever tries in vain to escape<\/em> from God (Psa 139:7-10<\/span>) into the ‘far country’ of sin, which involves forgetfulness <\/em> of Him. Jer. Ep.<\/em> 146. Thus the younger son becomes “Lord of himself, that heritage of woe.”<\/p>\n with riotous living<\/em> ] Literally, “ living ruinously<\/em> ” asotos.<\/em> The adverb occurs here only, and is derived from a<\/em> ‘not,’ and ‘I save.’ The substantive occurs in 1Pe 4:4<\/span>; Eph 5:18<\/span>. Aristotle defines asotia<\/em> as a mixture of intemperance and prodigality. For the historical <\/em> fact indicated, see Rom 1:19-32<\/span>. Th t individual<\/em> fact needs, alas! no illustration. One phrase two words is enough. Our loving Saviour does not dwell upon, or darken the details, of our sinfulness.<\/p>\n Gathered all together – <\/B>Collected his property. If he had received flocks or grain, he sold them and converted them into money. As soon as this arrangement had been made he left his fathers house.<\/P> Took his journey – <\/B>Went, or traveled.<\/P> Into a far country – <\/B>A country far off from his fathers house. He went probably to trade or to seek his fortune, and in his wanderings came at last to this dissipated place, where his property was soon expended.<\/P> Wasted his substance – <\/B>Spent his property.<\/P> In riotous living – <\/B>Literally, Living without saving anything. He lived extravagantly, and in the most dissolute company. See Luk 15:30<\/span>. By his wandering away we may understand that sinners wander far away from God; that they fall into dissolute and wicked company; and that their wandering so far off is the reason why they fall into such company, and are so soon and so easily destroyed.<\/P><\/p>\n Verse 13<\/span>. Not many days after<\/B><\/I>] He probably hastened his departure for fear of the fine which he must have paid, and the reproach to which he must have been subjected, had the matter come before the civil magistrate. See above.<\/P> <\/P> Riotous living.<\/B><\/I>] , in a course of life that led him to spend all<\/I>: from not<\/I>, and I save<\/I>. And this we are informed, Lu 15:30<\/span>, was among harlots<\/I>; the readiest way in the world to exhaust the body<\/I>, debase the mind<\/I>, ruin the soul<\/I>, and destroy the substance<\/I>.<\/P><\/p>\n 13. not many days<\/B>intoxicatedwith his newfound resources, and eager for the luxury of usingthem at Will. <\/P> a far country<\/B>beyondall danger of interference from home. <\/P> wasted,<\/B> c.So long asit lasted, the inward monitor (Isa55:2<\/span>) would be silenced (Isa 9:10<\/span>Isa 57:10<\/span>; Amo 4:6-10<\/span>).<\/P> riotous living<\/B> (Lu15:30<\/span>), “with harlots.” Ah! but this reaches fartherthan the sensualist; for “in the deep symbolical language ofScripture fornication is the standing image of idolatry; they are infact ever spoken of as one and the same sin, considered now in itsfleshly, now in its spiritual aspect” (Jer 3:1-15<\/span>;Eze 16:1-17<\/span>) [TRENCH].<\/P><\/p>\n And not many days after the younger son gathered all together<\/strong>,…. That his father had divided to him, all his goods and substance: as soon as a man has any internal substance, any considerable degree of natural knowledge, he immediately sets out from God, and employs it against him, in reasoning against him, against his being, his works, his providence, his purposes, his revelation, and will; as soon as a man has the exercise of his reason, as soon as he can think and speak, nay, as soon as he is born, he goes astray from God, speaking lies; and as soon as a wicked man has of this world, what his carnal heart desires, he is for living independent of God, and his providence; he is for gathering together all for himself, in order to spend it on his lusts, and at a distance from his father, the father of his mercies, of whom he is not mindful; and to whom he says, depart from me, having no regard to his worship and service, to his honour and glory, to his cause and interest:<\/p>\n and took his journey into a far country<\/strong>; which sets forth the state of alienation a sinner is in, while unconverted; he is afar off from God, from God the Father; from the presence of God, and communion with him: from the knowledge of God, and desire after it; from love to him, or fear of him; and from the life of God, or a living soberly, righteously, and godly; and from Christ, from the knowledge of him, from faith in him, love to him, fellowship with him, and subjection to his ordinances; and from the Spirit of God, and every thing that is spiritual; and from all that is good, from the law of God, and from the righteousness of it, and from righteous men:<\/p>\n and there wasted his substance in riotous living<\/strong>; his internal substance, his knowledge and understanding, even in natural things, and became brutish, and even like the beasts that perish; and his worldly substance in rioting and drunkenness, in chambering and wantonness, with harlots, as in Lu 15:30<\/span> whereby he was brought to a piece of bread, and to the want of it,<\/p>\n Not many days after <\/B> (‘ <\/SPAN><\/span>). Literally, after not many days. Luke is fond of this idiom (Luke 7:6<\/span>; Acts 1:5<\/span>).<\/P> Took his journey <\/B> (<\/SPAN><\/span>). First aorist active indicative of <\/SPAN><\/span> (from <\/SPAN><\/span>, away from home). Common verb. In the N.T. here and Matt 21:33<\/span>; Matt 25:14<\/span>; Mark 12:1<\/span>; Luke 20:9<\/span>. He burned all his bridges behind him, gathering together all that he had.<\/P> Wasted <\/B> (<\/SPAN><\/span>). First aorist active indicative of <\/SPAN><\/span>, a somewhat rare verb, the very opposite of “gathered together” (<\/SPAN><\/span>). More exactly he scattered his property. It is the word used of winnowing grain (Mt 25:24<\/span>).<\/P> With riotous living <\/B> ( <\/SPAN><\/span>). Living dissolutely or profligately. The late adverb <\/SPAN><\/span> (only here in the N.T.) from the common adjective <\/SPAN><\/span> (<\/SPAN><\/span> privative and <\/SPAN><\/span>), one that cannot be saved, one who does not save, a spendthrift, an abandoned man, a profligate, a prodigal. He went the limit of sinful excesses. It makes sense taken actively or passively (prodigus<\/I> or perditus<\/I>), active probably here. <\/P> <\/p>\n All. Everything was taken out of the father ‘s hands. <\/P> Took his journey [] <\/SPAN><\/span>. Answering to our phrase went abroad. <\/P> Wasted [] <\/SPAN><\/span>. The word used of winnowing grain. See on Mt 25:24<\/span>. <\/P> With riotous living [ ] <\/SPAN><\/span>. Lit., living unsavingly. Only here in New Testament. The kindred noun, ajswtia, is rendered by the Rev., in all the three passages where it occurs, riot (Eph 5:18<\/span>; Tit 1:6<\/span>; 1Pe 4:4<\/span>). See note on the last passage.<\/P> <\/p>\n <\/strong><\/p>\n 1) “And not many days after,” <\/strong>(kai met ou pollas hemeras) “And after not many days,” of delay, or very soon thereafter, showing the rapidity of covetous experiences of degeneracy, of moral and ethical anarchy, showing what he had in his heart in the request that he pressed upon his father, 1Ti 6:10<\/span>.<\/p>\n 2)“The younger son gathered all together,” <\/strong>(sunagagon panta ho neoteros huios) “The younger heir son having gotten all things assembled,” or gathered together, expressing sin’s gathering to walk away from God, whom the father represents, showing his lust and carnal love for the world more than parental respect and holiness of life, 1Jn 2:17-19<\/span>.<\/p>\n 3)“And took his journey into a foreign country,” <\/strong>(apedemesen eis choran makran) “And departed (journeyed) into a far country,” far removed from home and father, and his brother he left behind, and from the high-level of ethics and morality he left behind, Eph 2:11-12<\/span>.<\/p>\n 4) “And there wasted his substance with riotous living.” <\/strong>(kai ekei dieskorpisen ten ousian autou zon asotos) “And out there (in the far country) he scattered his property (like a drunk or mentally unbalanced person), living riotously, carelessly, wastefully.” So that the term prodigal came to mean a “waster,” a “dissipater,” Pro 28:19<\/span>; Pro 23:5<\/span>.<\/p>\n (13) Took his journey into a far country.<\/strong>Such instances of emigration were, we may believe, familiar things in most towns of Galilee and Juda. The young man left his home, and started, bent on pleasure or on gain, for Alexandria, or Rome, or Corinth, and rumour came home of riotous living, and a fortune wasted upon harlots, sabbaths broken, synagogues unvisited, perhaps even of participation in idol feasts. In the interpretation that lies below the surface, the far country is the state of the human spirit, of the Gentile world, in their wanderings far off from God. The riotous living is the reckless waste of noble gifts and highest energies on unbridled sensuality of life, or sensuous, i.e.,<\/em> idolatrous, forms of worship. The fearful history traced in Rom. 1:19-32<\/span>, is but too faithful a picture of the wanderings of the younger son.<\/p>\n Riotous.<\/strong>The exact meaning of the word is prodigal, thriftless. 13<\/strong>. <\/strong> Not many days after<\/em> This son has set up for himself, just as man <\/em> desires to be independent of God. And being so, his next purpose is a due distance, where the will of God shall never seem to reach him, and if possible beyond the reach of his eye. <\/p>\n Gathered all together<\/em> His means were now all in a movable form, not in real estate; and he was fully prepared for a profligate squander. <\/p>\n Riotous living<\/em> The word here rendered riotous <\/em> is used both in Latin and Greek, and expresses the utmost abandonment of character, and is in fact the original of the English word “sot.”<\/p>\n “And not many days after, the younger son gathered all together (or ‘turned it all into cash’) and took his journey into a far country, and there he wasted his substance with riotous living.”<\/p>\n After a period, we may assume with the agreement of his father, the son turned his portion into cash and went to a far country (far from the father). The idea was probably that there he would establish himself in business, and increase their fortune. It was quite a regular occurrence for Jews to go to the great cities for this purpose, and in doing so he would require capital, which explains the father’s willingness to allow him it.<\/p>\n But the son, once released from home, went to the bad. Instead of concentrating on business he gave himself up to a good time and the bright lights. He forgot his obligation to his father (who still had a right to the use and protection of the capital and to any income from it) and used the money to live extravagantly and immorally. It is very probable that the elder brother’s summary of his behaviour was very near to the truth (Luk 15:30<\/span>).<\/p>\n This young man is a vivid representation of how large numbers live today. Like him they forget that it is God Who has given them their prosperity, and ignore His rights, and live totally to please themselves. They do not see themselves as having any responsibility towards the Father.<\/p>\n Luk 15:13<\/span><\/em><\/strong>. <\/strong>With riotous living.<\/em><\/strong><\/strong> The phrase implies, that he lived in every degree of luxury and sensuality. The account before us is short.The interesting and affecting passages with which sucha transaction would necessarily be connected, are left to be supplied by the heart. The story is silent,but nature is not. Much kind advice, and many a tender expostulation would fall from the father’s lips, no doubt, upon this occasion. He would dissuade his son from the folly of so rash an enterprize, by shewing him the dangers of the journey, the inexperience of his age, the hazards that his life, his fortune, his virtue would run, without a guide, without a friend: he would tell him of the many snares and temptations which he had to avoid or encounter, at every step; the pleasures which would solicit him; the little knowledge he could gain, except that of evil: he would speak of the seductions of women, their charms, their poisons; what hapless indulgencies he might give wayto, when far from restraint, and the check of giving his father pain.The dissuasion would but inflame his desire.He gathers all together. <\/em>I see the picture of his departure; the camels and asses laden with his substance, detached on one side of the piece, and already on their way,the prodigal son standing on the fore-ground, with a forced sedateness, strugglingagainst the fluttering movement of joy upon his deliverance from restraint:the elder brother holding his hand, as if unwilling to let it go:the father,sadmoment!withafirmlook covering a prophetic sentiment, that “all would not go well with his child,”approaching to embrace him, and bid him adieu.Poor inconsiderate youth! from whose arms art thou flying? From what a shelter art thou going forth into the storm? art thou weary of a father’s affection, or a father’s care? or hopest thou to find a warmer interest, or truer counsellor, or kinder friend, in a land of strangers,where youth are made a prey, and so many thousands are confederated to deceive them, and live by their spoils? <\/p>\n 13 And not many days after the younger son gathered all together, and took his journey into a far country, and there wasted his substance with riotous living. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 13. Gathered all together<\/strong> ] Convasatis veluti omnibus.<\/p>\n<\/p>\n <\/em><\/p>\n With riotous living<\/strong> ] a<\/em> Not caring to save any part, sibi nihil reservaus, imo seipsum non servans, <\/em> being such as safety itself could not save; whence the Latins call such a man perditum, <\/em> an undone person. Such were those of whom Seneca saith, that singulis auribus bina aut terna dependent patrimonia, <\/em> hanged two or three good lordships at their ears. And such are those among us that turn lands into laces, great rents into great ruffs, &c. The expenses of Apicus’ kitchen amounted to more than two millions of gold. b<\/em> He having eaten up his estate, and finding by his account that he had no more than 200,000 crowns remaining, thought himself poor, and that this sufficed not to maintain his luxury; whereupon he drank down a glass of poison.<\/p>\n<\/p>\n a<\/em> quasi<\/em> , unsavable.<\/p>\n<\/p>\n b<\/em> H. S. millies in culinam coniecisset.<\/em> Seneca, Moral Essays, l. 12. c. 10. (8-10) 2:453<\/em> <\/p>\n 13.<\/strong> ] <\/strong> probably not adverbial (Stier), but agreeing with , see reff., and sch. Prom. 814: Xen. Cyr. ver. 4. 47: compare however , Act 22:21<\/span> .<\/p>\n The images of both the preceding parables are united here: in <\/strong> we have the straying sheep; in his state when he got into the far country<\/em> , the lost piece of money. But in this case the search is to be carried on within him<\/em> we are now on higher ground<\/em> than in those two parables.<\/p>\n ‘Regio longinqua est oblivio Dei,’ Augustine. (Trench, in loc.)<\/p>\n <\/strong> ] The old English word retchlessly<\/strong> expresses perhaps best the meaning, which is not ‘unsparingly’ (in which sense of ‘ saving money<\/em> ’ I doubt ever being used), but incorrigibly,<\/strong> past hope of reclaim: , , Aristot. Eth. iv. 1.<\/p>\n Luk 15:13<\/span> . : to be joined to : he went away as soon as possible, when he had had time to realise his property, in haste to escape into wild liberty or licence. : the farther away the better. ( pr. and , here only in N.T.), insalvably; the process of reckless waste, free rein given to every passion, must go on till nothing is left. This is what undisciplined freedom comes to.<\/p>\n after. Greek meta. App-104. Referring to the rapidity of the fall of Israel. <\/p>\n took his journey = went abroad. <\/p>\n into. Greek. eis. App-104. <\/p>\n far country. Compare Act 2:39. Eph 2:17. <\/p>\n substance = property. Same word as “goods” in Luk 15:12. <\/p>\n with riotous living = living ruinously. Greek. asotos. Occurs only here. The kindred noun (asotia) occurs only in Eph 5:18. Tit 1:6. 1Pe 4:4. <\/p>\n 13.] -probably not adverbial (Stier), but agreeing with , see reff., and sch. Prom. 814: Xen. Cyr. ver. 4. 47: compare however , Act 22:21.<\/p>\n The images of both the preceding parables are united here:-in we have the straying sheep; in his state when he got into the far country, the lost piece of money. But in this case the search is to be carried on within him-we are now on higher ground than in those two parables.<\/p>\n Regio longinqua est oblivio Dei, Augustine. (Trench, in loc.)<\/p>\n ] The old English word retchlessly expresses perhaps best the meaning, which is not unsparingly (in which sense of saving money I doubt ever being used), but incorrigibly, past hope of reclaim:-, , Aristot. Eth. iv. 1.<\/p>\n Luk 15:13. ) A word employed with great propriety. , , i.e. one destroyed by himself, his own worst enemy; Aristot. b. iv. Eth. ch. 1, where is excess of liberality conjoined with intemperance. [In this state, he was dead to his Fatherland, Luk 15:24.-V. g.]<\/p>\n and took: 2Ch 33:1-10, Job 21:13-15, Job 22:17, Job 22:18, Psa 10:4-6, Psa 73:27, Pro 27:8, Isa 1:4, Isa 30:11, Jer 2:5, Jer 2:13, Jer 2:17-19, Jer 2:31, Mic 6:3, Eph 2:13, Eph 2:17 <\/p>\n wasted: Luk 15:30, Luk 16:1, Luk 16:19, Pro 5:8-14, Pro 6:26, Pro 18:9, Pro 21:17, Pro 21:20, Pro 23:19-22, Pro 28:7, Pro 29:3, Ecc 11:9, Ecc 11:10, Isa 22:13, Isa 56:12, Amo 6:3-7, Rom 13:13, Rom 13:14, 1Pe 4:3, 1Pe 4:4, 2Pe 2:13 <\/p>\n Reciprocal: Psa 119:9 – shall Pro 19:4 – maketh Pro 23:20 – not Hos 2:8 – her corn Mar 12:1 – and went Luk 15:15 – he went Joh 6:12 – that nothing 1Ti 5:6 – she Jam 4:3 – ye may<\/p>\n 3<\/p>\n True to the indicated plans, the son left home with all of his part of the estate. Riotous is from ASOTOS and this is the only place in the New Testament where the word occurs. Thayer defines it, “dissolutely, profligately,” which has the same meaning as “wastefully.”<\/p>\n And not many days after the younger son gathered all together, and took his journey into a far country, and there wasted his substance with riotous living. <\/p>\n [He wasted his substance with riotous living.] Ought not this prodigal to be looked upon as that stubborn and rebellious son mentioned Deu 21:18? By no means, if we take the judgment of the Sanhedrim itself. For, according to the character that is given of a stubborn and rebellious son in Sanhedrim; cap. 8, where there is a set discourse upon that subject, there can hardly be such a one found in nature as he is there described. Unless he steal from his father and his mother, he is not such a son; unless he eat half a pound of flesh, and drink half a log of wine, he is not such a son. If his father or mother be lame or blind, he is not such a son, etc. Half a pound of flesh! It is told of Maximin, that “he drank frequently in one day a Capitoline bottle of wine, and ate forty pounds of flesh; or, as Cordus saith, threescore.”<\/p>\n Luk 15:13. Not many days after. The course of open sin soon began.<\/p>\n Gathered all together. This indicates the entire surrender of all the powers and possessions to sin.<\/p>\n Into a far country. Like the wandering sheep. The far country represents the outward separation from God, the breaking loose from restraint.<\/p>\n Waited his substance with riotous living. The natural result of selfish separation from God is sensuality, seeking gratification in earthly objects. However disguised by noble names, all such gratification is sensual; a wasting of Gods gifts in riotous (incorrigible) living. Young men impatient of control seek liberty as they think, and obtain license; that licentious is a kindred word is not an accident. The lost piece of money also represents this state, the sinner unconscious of his true worth, in the dust of earth. Some artists in portraying the scenes of the parable have given undue prominence to the riotous living; but our Lord tells the story with one phrase.<\/p>\n Luk 15:13-16. And not many days after, the younger son gathered all together Having gotten possession of his fortune, he lost no time, but, gathering together all he had, took his journey into a far country That he might be wholly from under the eye of his parent, who was a person of great piety, and be freed from the restraints of religion, he went into a distant land, among the heathen, (Luk 15:15,) where was neither the knowledge nor worship of God, choosing such companions as were most agreeable to his vicious inclinations, and, connected with these, he wallowed in unbounded riot and debauchery. Thus sinners, through a spirit of infidelity, independence of God, pride, self-conceit, and the love of pleasure, soon go far from God, far from his favour and image; far from the fear and love of him, and all design and desire of pleasing him: and in this state of alienation and distance from him, employ to his dishonour the time and talents he had intrusted them with, to be used for his glory, , living intemperately, imprudently, foolishly, as the word implies, not considering that God will call them to an account for their abuse of his gifts. And when he had spent all When this wretched course of intemperance, riot, and folly had clouded his understanding, weakened his memory, vitiated his affections, brought infirmity and disease upon his body, and he had squandered away the whole property he had received of his father, it so happened, through the righteous judgment of God upon him, that there arose a mighty famine in that land Where he sojourned; and he began to be in want Of the very necessaries of life. Observe, reader, in that country which is far from God; in that state of heart and life, in which men are alienated from the knowledge and love of him, and shut out from all intercourse with him, they will ere long find a mighty famine arising, and will be in extreme want of every thing calculated to make them happy. And went and joined himself to a citizen of that country Finding no shelter or relief among those who had been his associates in vice, and had shared in the spoils of his substance; and yet being unable to brook the mortification of returning home in such circumstances; to keep himself from starving in the famine, he went still farther into the country, that was far from his fathers house, and submitted to accept the most disgraceful employment that a Jew could be engaged in; he hired himself to a person, who, thinking such a worthless creature unfit for any better post, sent him into his fields to feed swine, an employment to which, however mean and disagreeable, this unhappy youth, who had once lived in so much plenty and splendour, was forced to submit. Thus sinners, by wandering far from God, into the ways of vice and misery, join themselves to Satan and his servants, the genuine citizens of that country which is far from God, where they are employed in ministering to the lusts and pleasures of others, that is, in feeding the devils swine. And he would fain have filled his belly with the husks, &c. The wages he earned by this ignominious service were not sufficient, in a time of such great scarcity, to purchase him as much food of any kind as would satisfy the cravings of his appetite. Being half starved, therefore, he often looked on the swine with envy as they were feeding, and wished that he could have filled his belly with the husks which they devoured; a circumstance this, which beautifully and forcibly shows the extremity of his misery. And no man gave unto him There was none that took so much pity upon him as to give him one morsel of food; so sparing did the famine make them, and so much did every one despise this foolish and scandalous prodigal. Thus sinners would fain satisfy themselves with carnal pleasures and worldly comforts, the husks which the swine eat, but the endeavour is vain and fruitless, for the enjoyment of no creature can give true happiness to the intelligent and immortal mind of man, formed and designed to find it in God only.<\/p>\n Verse 13 <\/p>\n Gathered all together; the property of various kinds which his father had bestowed upon him.<\/p>\n Evidently the son turned his assets into cash and then departed to have fun. He may have wanted to "find himself," but he ended up losing himself. In the first parable, the sheep got lost because of its nature to wander away. In the second, the coin was lost due to circumstances beyond its control. In this third parable, the son gets lost as a result of his own choice. Feeding pigs was, of course, unclean work for a Jew and a job that any self-respecting Jew would only do out of total desperation (Lev 11:7). However the son was willing to do this because his need had become so great. The pigs and the son evidently ate the seeds of carob trees. [Note: Liefeld, "Luke," p. 984.] <\/span> This was not very nourishing or appetizing fare. There was a Jewish saying that went: "When Israel is reduced to the cabob-tree, they become repentant." [Note: Edersheim, 2:261.] <\/span> This son had sunk so low that no one showed him any compassion.<\/p>\n ". . . neither sense nor reason exists in sin but the very contrary." [Note: Lenski, p. 812.] <\/span><\/p>\n The Pharisees would have recognized this young man as representing the sinners whom they despised.<\/p>\n And not many days after the younger son gathered all together, and took his journey into a far country, and there wasted his substance with riotous living. 13. not many days after ] This shadows forth the rapidi ty (1) of national, and (2) of individual degeneracy. “In some children, says Sir Thomas Elyot in … Continue reading “Exegetical and Hermeneutical Commentary of Luke 15:13”<\/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-25583","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25583","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=25583"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25583\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25583"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25583"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25583"}],"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: 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: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
<\/em><\/p>\nFuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Lightfoot Commentary Gospels<\/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: Abbott’s Illustrated New Testament<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"