25<\/strong>. in their law<\/em> ] ‘Law’ is used in the wide sense for the O.T. generally. Comp. Joh 10:34<\/span>, Joh 12:34<\/span>, Joh 15:25<\/span>; Rom 3:19<\/span>.<\/p>\n without a cause<\/em> ] The passage may be from either Psa 69:4<\/span> or Psa 35:19<\/span>: there are similar passages Psa 109:3<\/span> and Psa 119:161<\/span>. ‘Without a cause,’ gratuitously; so that here again they are without excuse.<\/p>\n In their law – <\/B>Psa 35:19<\/B><\/span>. All the Old Testament was sometimes called the law. The meaning here is that the same thing happened to him which did to the psalmist. The same words which David used respecting his enemies would express, also, the conduct of the Jews and their treatment of the Messiah. In both cases it was without cause. Jesus had broken no law, he had done no injury to his country or to any individual. It is still true that sinners hate him in the same way. He injures no one, but, amid all their hatred, he seeks their welfare; and, while they reject him in a manner for which they can give no reason in the day of judgment, he still follows them with mercies and entreats them to return to him. Who has ever had any reason to hate the Lord Jesus? What injury has he ever done to any one of the human race? What evil has he ever said or thought of any one of them? What cause or reason had the Jews for putting him to death? What reason has the sinner for hating him now? What reason for neglecting him? No one can give a reason for it that will satisfy his own conscience, none that has the least show of plausibility. Yet no being on earth has ever been more hated, despised, or neglected, and in every instance it has been without a cause. Reader, do you hate him? If so, I ask you why? Wherein has he injured you? or why should you think or speak reproachfully of the benevolent and pure Redeemer?<\/P> <\/p>\n Verse 25<\/span>. Written in their law<\/B><\/I>] See Clarke on Joh 10:34<\/span>. These words are taken from Ps 69:4<\/span>. This psalm is applied to Christ, Joh 2:17<\/span>; Joh 19:28<\/span>; to the vengeance of God against Judea, Ac 1:20<\/span>. The psalm seems entirely prophetic of Christ. His deep abasement<\/I> is referred to, Ps 69:2-5<\/span>; his prayer<\/I> for his disciples<\/I> and followers<\/I>, Ps 69:6<\/span>; that for himself, in the garden<\/I> of Gethsemane<\/I>, Ps 69:15-19<\/span>; his crucifixion<\/I>, Ps 69:20-22<\/span>; the vengeance<\/I> of God against the Jews<\/I>, from Ps 69:23-29<\/span>; the glorious manner in which he gets out<\/I> of all his sufferings<\/I>, Ps 69:30<\/span>; the abolition<\/I> of the Mosaic rites<\/I> and ceremonies<\/I>, Ps 69:31<\/span>, compared with Isa 66:3<\/span>; and, finally, the establishment<\/I> of the Gospel<\/I> through the whole world, in Ps 69:33<\/span> and following verses. The reader will do well to consult the psalm before he proceeds.<\/P> <\/p>\n The particle that<\/I> here again denotes not the final cause, but only the consequent; and the law<\/I> here signifieth not strictly the law of Moses, but the whole Scripture, in which sense we have once and again met with the term. Saith our Saviour, This is no more than was prophesied of me by the prophet David; or no more than was fulfilled in me, being first done to David as my type: which also hath the force of another argument to uphold and encourage his disciples under their sufferings, that they were but the fulfilling of prophecies, no more than was foretold in holy writ. <\/P> <\/p>\n 25. that the word might be fulfilled. . . They hated me without a cause<\/B>quoted from the MessianicPs 69:4<\/span>, applied also in thesame sense in Joh 2:17<\/span>; Act 1:20<\/span>;Rom 11:9<\/span>; Rom 11:10<\/span>;Rom 15:3<\/span>.<\/P><\/p>\n But this cometh to pass<\/strong>,…. This hatred against Christ, and which is pointed at his people for his sake, and reaches to the Father also on his account, is suffered to be, and therefore should be patiently borne:<\/p>\n that the word might be fulfilled which is written in their law<\/strong>: either in Ps 35:19<\/span>, or rather in Ps 69:4<\/span>; which is a psalm of Christ, as appears by citations out of it in the New Testament, or references to it; see Joh 2:17<\/span>. The whole Scripture is sometimes called the law, as here; for not the law of Moses is meant, or the five books of Moses, but the writings of the Old Testament; which the Jews had in their hands, to them being committed the oracles of God; and sometimes are so called, when the book of Psalms is particularly referred to as now; see Joh 10:34<\/span>; the words cited are,<\/p>\n they hated me without a cause<\/strong>; without any reason for it, Christ having given them no provocation, or just cause of offence, anger, or hatred. This sin of hating without a cause, is represented by the Jews as a very heinous one, and as the reason of the destruction of the second temple; under which they observe, that men studied in the law, and in the commandments, and in doing of good; and therefore ask why it was destroyed? the answer is, because there was under it,<\/p>\n , “hatred without a cause”: to teach us, that hatred without a cause is equal to the three (capital) transgressions, idolatry, adultery, and murder, for which they say the first temple was destroyed w. This is a tacit acknowledgment that the sin here mentioned was a reigning one, or that it much abounded in the time of Christ.<\/p>\n w T. Bab, Yoma, fol. 9. 2. Hieros. Yoma, fol. 38. 3.<\/p>\n But this cometh to pass <\/B> (‘<\/SPAN><\/span>). Ellipsis in the Greek (no verb), as in John 9:3<\/span>; John 13:18<\/span>.<\/P> In their law <\/B> ( <\/SPAN><\/span>). Cf. John 8:17<\/span>; John 10:34<\/span> for this standpoint. “Law” (<\/SPAN><\/span>) here is for the whole of Scripture as in 12:34<\/span>. The allusion is to Ps 69:4<\/span> (or Ps 35:19<\/span>). The hatred of the Jews toward Jesus the promised Messiah (1:11<\/span>) is “part of the mysterious purpose of God” (Bernard) as shown by <\/SPAN><\/span> (first aorist passive subjunctive of <\/SPAN><\/span>, to fulfil).<\/P> Without a cause <\/B> (<\/SPAN><\/span>). Adverbial accusative of <\/SPAN><\/span> from <\/SPAN><\/span>, gratuitously, then unnecessarily or gratis<\/I> (in two Koine<\/I> tablets, Nageli) as here and Ga 2:21<\/span>. <\/P> <\/p>\n Without a cause [] <\/SPAN><\/span>. Gratuitously. Akin to didwmi, to give. Their hatred was a voluntary gift.<\/P> <\/p>\n <\/strong><\/p>\n 1) “But this cometh to pass, that the word might be fulfilled,”<\/strong> (all’ hina plerothe ho logos) “But(this is coming to be) in order that the word may be fulfilled,” that the -Scriptures can not be broken,” Joh 10:35<\/span>; for they are “true from the beginning,” Psa 119:160<\/span>; Joh 5:39<\/span>; Joh 12:37<\/span>; Deu 18:15-19<\/span>; Joh 5:45<\/span>.<\/p>\n 2) “That is written in their law,<\/strong>” (ho en to nomon auton gegrammenos) “The thing that has been written or recounted in their law,” as quoted by the Psalmist, Where the Old Testament is referred to as the law, Psa 35:19<\/span>; Psa 69:4<\/span>.<\/p>\n 3) “They hated me without a cause.”<\/strong> (hoti emisesan me dorean) “They hated me freely,” with a carefree hate, with no valid cause, Psa 109:3<\/span>; La 3:52; So they were inexcusable, Ro 21; Pro 1:20-31<\/span>; Joh 7:17<\/span>.<\/p>\n 25. But that the word may be fulfilled. What is contrary to nature appears to be incredible. But nothing is more contrary to reason than to hate God; and, therefore, Christ says that so great was the malice with which their minds were envenomed, that they hated him without a cause Christ quotes a passage from Psa 35:19<\/span>, which, he says, is now fulfilled Not that the same thing did not happen, formerly, to David, but to reprove the obstinate malice of the nation, which reigned perpetually from age to age, being continued from grandfathers to grandchildren in unbroken succession; as if he had said, that they were in no respect better than their fathers, who hated David without a cause. <\/p>\n Which is written in their Law. By the word Law, he means the Psalms; for the whole doctrine of the Prophets was nothing else than an appendage to the Law; and we know that the ministry of Moses lasted till the time of Christ. He calls it their Law, not as an expression of respect for them, but to wound them more deeply by a designation which was well known among them; as if he had said, “They have a Law transmitted to them by hereditary right, in which they see their morals painted to the life.” <\/p>\n (25) But this cometh to pass, that the word might be fulfilled . . .<\/strong>The words in italics are not found in the original, but they rightly complete the sense. For the phrase, might be fulfilled, comp. Notes on Joh. 12:38<\/span>; Joh. 13:18<\/span>.<\/p>\n That is written in their law.<\/strong>Comp. Note on Joh. 10:34<\/span>.<\/p>\n They hated me without a cause.<\/strong>The passage immediately referred to is probably that of the Messianic Psalm (69:4). The words are found also in Psa. 35:19<\/span> (see marg. ref.), and less distinctly in Psa. 109:3<\/span>; Psa. 119:161<\/span>. (Comp. especially Note on the quotation from this same Psalm in Joh. 2:17<\/span>.)<\/p>\n The words, without a cause, rightly express the meaning of the Hebrew word in the Psalm. The Greek follows the LXX., which expresses the thought to no purpose, or in vain. This is, however, not the idea of the context here. They had no reason for their sin, and therefore they hated Him without a cause. True were these words of many an earlier sufferer; but they were in their fulness true, they were fulfilled, only in the one sinless Sufferer.<\/p>\n 25<\/strong>. <\/strong> Without a cause<\/em> Psa 69:9<\/span>. For what cause <\/em> was all this hatred? What plea for this malignity? And still might we ask, Why does the world hate religion, and the Church, and the Bible, and God? Why do so many of the scientific world so often ignore the God of Christ? It is all without reason or excuse. It is a pure gratuitous unholy temper.<\/p>\n “But this is so that the word may be fulfilled that is written in their law, ‘They hated me without a cause’ (Psa 35:19<\/span>; Psa 69:4<\/span>).”<\/p>\n Here we have the continual testimony of sacred history. That those who are truly righteous are continually hated. So the very hatred of Jesus by His contemporaries bears testimony to the truth of the essential message of Scripture. (In both Psalms the LXX has ‘the haters of me without a cause’).<\/p>\n Joh 15:25<\/span><\/em><\/strong>. <\/strong>That the word might be fulfilled<\/em><\/strong><\/strong> “Be not surprised that I, who am the Messiah, have been rejected of the Jews: it has happened according to the prediction of their own prophets, and particularly that of David, Psa 35:19<\/span>.” See also Isa 53:3-9<\/span>. Dan 9:26<\/span> and Zec 12:10<\/span>. <\/p>\n Joh 15:25<\/span> . Yet this hatred against me stands in connection with the divine destiny, [169] according to which the word of Scripture must be fulfilled by their hatred: they have hated me groundlessly<\/em> . The passage is Psa 69:4<\/span> , or Psa 35:19<\/span> , where the theocratic sufferer (David?) utters that saying which has reached its antitypical Messianic destination in the hatred of the unbelieving against Christ (comp. on Joh 13:18<\/span> ). The passage Psa 109:3<\/span> , which Hengstenberg further adduces, does not correspond so literally, as is also the case with Psa 119:161<\/span> (Ewald).<\/p>\n ] sc<\/em> . <\/em><\/strong> , as the ground-thought of what precedes.<\/p>\n <\/em><\/strong> ] immerito<\/em> , according to the LXX., but opposed to the Greek signification ( gratis<\/em> ). Comp. 1Sa 19:5<\/span> ; Psa 34:7<\/span> (where Symmachus has <\/em><\/strong> ); Sir 20:21 ; Sir 29:6-7 .<\/p>\n The irony<\/em> which De Wette discovers in : “they comply faithfully with what stands in their law,” is an erroneous assumption, since . is the usual formula for the fulfilment of prophecies<\/em> , and since <\/em><\/strong> here, as in Joh 10:34<\/span> , stands in a wider sense, while <\/em><\/strong> is to be taken as <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> , Joh 8:17<\/span> (see in loc<\/em> .), comp. , Joh 10:34<\/span> . Bengel well says: “ in lege eorum<\/em> , quam assidue terunt et jactant.”<\/p>\n [169] Which, as a matter of course, and according to vv. 22 24, does not do away with responsibility. Comp. Weiss, Lehrbegr.<\/em> p. 151.<\/p>\n 25 But this cometh to pass<\/em> , that the word might be fulfilled that is written in their law, They hated me without a cause. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 25. They hated me without a cause<\/strong> ] So they dealt by David, so by Christ, and so still by his members. There is but the same pageant acted over again as of old. In moribus compositi, et modesti sunt, <\/em> was the worst the persecutors could say of the Waldenses, those ancient Protestants. They are good in their lives, true in their speeches, hearty in their affections. (Bp. Ussher.) Sed fides eorum est incorrigibilis et pessima, <\/em> But the faith of those is reformed and corrupt, saith the Dominican Inquisitor, concerning the Hussites. So the Bishop of Aliff, in the Trent Council, said that as the faith of the Catholics was better, so the heretics exceeded them in good life. Hominis vita magno omnium consensu probatur, <\/em> said Erasmus of Luther, Tanta est morum integritas, ut nec hostes reperiant quod calumnientur.<\/em> Such is the integrity of of their conduct that neither their enemies may discover what they condmen them of. And yet a friar of Antwerp wished that Luther were there that he might bite out his throat with his teeth, as the same Erasmus testifieth. <\/p>\n 25.<\/strong> ] <\/strong> ,<\/strong> but all this not as an accidental<\/em> thwarting of My word and work among them, but as a matter predicted in Scripture.<\/p>\n <\/strong> ,<\/strong> with the fullest sense of purpose<\/em> , as always, and most especially in this formula. Beware of the evasive ecbatic sense.<\/p>\n <\/strong> ] See ch. Joh 10:34 and note. To suppose any irony in these words, as De W. does (“they are true followers-out of their law<\/em> ”), is manifestly against the whole spirit of our Lord’s reference to the law. It is ‘ their<\/em> law,’ “quem assidue terunt et jactant,” Bengel, as condemning them, though their boast and pride.<\/p>\n <\/strong> ,<\/strong> not, “ to no purpose<\/em> ,” as Bengel ( vergeblich<\/em> ), but as E. V., without a cause,<\/strong> answering to , Joh 15:22<\/span> .<\/p>\n The citation is probably from the Messianic Psa 69<\/span> .<\/p>\n Joh 15:25<\/span> . This almost incredible blindness and obduracy is accounted for, as in Joh 12:37<\/span> , by the purpose of God disclosed in O.T. Scripture. “Their law” is here, as in Joh 10:34<\/span> , etc., used of O.T. Scripture as a whole. is inserted, as in Joh 8:17<\/span> , to suggest that the very Scripture in which they had prided themselves would condemn them; see also Joh 5:45<\/span> , Joh 5:39<\/span> . The words do not occur in O.T.; but similar expressions are found in Psa 34:19<\/span> , , and Psa 108:3<\/span> , . Entirely gratuitous was their hatred and rejection of Christ, so that they were inexcusable.<\/p>\n fulfilled. See note on “full” in Joh 15:11. <\/p>\n their law. Compare Joh 8:17. <\/p>\n They hated, &c. Quoted from Psa 35:19 with Psa 69:4. Compare also Psa 109:3 with Psa 119:161. <\/p>\n without a cause. Greek dorean. Occurs eight times; translated “freely” in Mat 10:8. Rom 3:24. 2Co 11:7. Rev 21:6; Rev 22:17, “in vain”, Gal 2:21 “for nought”, 2Th 3:8. <\/p>\n 25.] ,-but all this not as an accidental thwarting of My word and work among them, but as a matter predicted in Scripture.<\/p>\n , with the fullest sense of purpose, as always, and most especially in this formula. Beware of the evasive ecbatic sense.<\/p>\n ] See ch. Joh 10:34 and note. To suppose any irony in these words, as De W. does (they are true followers-out of their law), is manifestly against the whole spirit of our Lords reference to the law. It is their law,-quem assidue terunt et jactant, Bengel,-as condemning them, though their boast and pride.<\/p>\n , not, to no purpose, as Bengel (vergeblich), but as E. V., without a cause, answering to , Joh 15:22.<\/p>\n The citation is probably from the Messianic Psalms 69.<\/p>\n Joh 15:25. , but that) But, viz. this cometh to pass.-, the word) the word of prophecy, the true word.- , in their law) which they read over and over again, and make their boast of. The Psalms constitute a portion of the law in the wide sense of that term. Comp. Mat 5:18; Mat 5:17, One tittle shall in nowise pass from the law (including the prophets, etc., as appears from Joh 15:17), etc., Think not that I am come to destroy the law or the prophets. We say the Bible.<\/p>\n Joh 15:25<\/p>\n Joh 15:25<\/p>\n But this cometh to pass, that the word may be fulfilled that is written in their law, They hated me without a cause.-This is quoted from Psa 35:19. This condition of things showed that the scripture was true which foretold that They hated me without a cause. (Psa 35:19).<\/p>\n the: Joh 10:34, Joh 19:36, Luk 24:44, Rom 3:19 <\/p>\n They: Psa 7:4, Psa 35:19, Psa 69:4, Psa 109:3 <\/p>\n without: Mat 10:8, Rom 3:24, 2Co 11:7, Gal 2:21, 2Th 3:8, Rev 21:6, Rev 22:17, All in Gr <\/p>\n Reciprocal: Gen 40:15 – done 1Sa 19:5 – without a cause 1Sa 24:11 – neither evil Job 9:17 – without cause Psa 25:3 – without Psa 35:7 – without Psa 59:3 – not Psa 119:78 – without Psa 119:161 – Princes Pro 1:11 – let us lurk Pro 24:28 – not Isa 52:4 – without Jer 18:20 – evil Lam 3:52 – without Mat 1:22 – that Mat 4:14 – it Mat 5:22 – without Mat 21:13 – It is Luk 4:29 – and thrust Luk 20:17 – What Joh 8:17 – also Joh 12:34 – the law Joh 12:38 – That Gal 4:21 – the law<\/p>\n 5<\/p>\n Their law. The pronoun refers to the Jews who had rejected the teachings of John and Christ. The Sabbattarians teach that the law of Moses was intended to be perpetual and hence to be in force over all mankind. Had that been true, then the Old Testament would not have been “their” law any more than it was that, of Christ and his apostles. The writing cited is in Psa 35:19, and according to chapter 10:34, the Psalms were a part of the law.<\/p>\n Joh 15:25. But this cometh to pass, that the word may be fulfilled that is written in their law, They hated me without a cause. The quotation is in all probability from Psa 69:4, with which Psa 35:19; Psa 109:3 may be compared. On the fulfilment spoken of see what has already been said on chaps, Joh 2:17 and Joh 12:38. The quotation is made for the purpose of bringing out the aggravated guilt of those who were rejecting Jesus. They had condemned their fathers because of the persecutions to which Gods Righteous Servant of old had been exposed: yet they filled up the measure of their fathers. Their pride and carnal dependence upon outward descent from Abraham blinded their eyes to the distinction between truth and falsehood, right and wrong, and made them do what they acknowledged in the light of Divine truth, of Scriptures which they honoured, to be worthy of condemnation in their own fathers.<\/p>\n Light is thus thrown upon the words their law, which become the Fourth Gospel rendering of Mat 23:30. The very law of which the Jews boasted, and into which, from imagined reverence for it, they were continually searching,in that very law they might see themselves. In such a connection of thought might it not he called their law?<\/p>\n Ver. 25. : But there is nothing astonishing in this. The righteous man of the old covenant had already complained by the mouth of David (Psa 35:19; Psa 69:5) of being the object of the gratuitous hatred of the enemies of God. If their hatred was wholly laid to their own charge, notwithstanding the faults of the imperfectly righteous man, with how much stronger reason can the perfectly righteous One appropriate to Himself this complaint, which is, at the same time, His consolation and that of those who suffer like Him and for Him! Weissasserts here, as with reference to the other quotations of this kind, that the evangelist puts in the mouth of even the Messiah these words of the Old Testament. The evangelist would then imagine the Messiah as also uttering these words of Joh 15:6 from Psalms 69 : O God, Thou knowest my foolishness, and my sins are not hid from Thee; or he could never have read them! As for Psalms 35, it is impossible to find in it a line which could have led any reader whatever of the Old Testament to the Messianic application.<\/p>\n In order that depends on a This has happened, or This must have happened, understood, as in so many other cases (Joh 9:3, Joh 13:18, 1Jn 2:19, Mar 14:49, etc.). On the term their law, see on Joh 8:17. De Wette finds irony in these words: They practise faithfully their law. This meaning seems far-fetched.<\/p>\n Verse 25 <\/p>\n In their law; in their Scriptures, often called the law. Expressions similar to the quotation here made, are found Psalms 35:19,69:4, though the language is somewhat varied.<\/p>\n 15:25 But [this cometh to pass], that the word might be fulfilled that is written in their {e} law, They hated me without a cause.<\/p>\n (e) Sometimes this word “law” refers to the five books of Moses, but in this place it refers to the whole scripture: for the place that he refers to is found in the Psalms.<\/p>\n But [this cometh to pass,] that the word might be fulfilled that is written in their law, They hated me without a cause. 25. in their law ] ‘Law’ is used in the wide sense for the O.T. generally. Comp. Joh 10:34, Joh 12:34, Joh 15:25; Rom 3:19. without a cause ] The passage may … Continue reading “Exegetical and Hermeneutical Commentary of John 15:25”<\/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-26691","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/26691","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=26691"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/26691\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=26691"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=26691"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=26691"}],"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: Vincent’s Word Studies 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: 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: 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: 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: Old and New Testaments Restoration Commentary<\/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: Godet Commentary (Luke, John, Romans and 1 Corinthians)<\/b><\/i><\/h4>\n
Fuente: Abbott’s Illustrated New Testament<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"