29<\/strong>. ye shall do well<\/em> ] Not “ye shall be doing what is right,” but “it shall be well with you” ( R.V.<\/em>), “you shall be in a good state.”<\/p>\n Fare ye well<\/em> ] This termination and the greeting<\/em> at the commencement of the letter are in the style of Western epistolary language. See above on Act 15:23<\/span>.<\/p>\n From meats offered to idols – <\/B>This explains what is meant by pollutions of idols, Act 15:20<\/span>.<\/P> Ye shall do well – <\/B>You will do what ought to be done in regard to the subjects of dispute.<\/P> <\/p>\n Verse 29. Ye shall do well.<\/B><\/I>] But, if they did not keep themselves from these things, they would do ill<\/I>; that is, they would sin<\/I> against God, whose Spirit had commanded them to keep from these things. And who can do any of these forbidden things, and keep either a guiltless<\/I> or a tender<\/I> conscience?<\/P> <\/P> Fare-well.<\/B><\/I>] An old English form of expressing good wishes<\/I> and good will<\/I>. It is compounded of [Anglo-Saxon] to go<\/I>, and [A.S.], much, well, very much. Go well, go prosperously<\/I>!-tantamount with good speed<\/I>! may you succeed well! may God direct you! Like to that other form of sound words, God be with you<\/I>! corrupted now into good by to ye<\/I>! And of the same meaning with adieu<\/I>! a Dieu, to<\/I> God<\/I>; that is, I commend you to God<\/I>. All these terms savour not only of good will<\/I>, or benevolence<\/I>, but also of piety<\/I>. Our pious ancestors believed that nothing was safe, nothing protected, nothing prosperous, over which the shield of God was not extended; and, therefore, in their familiar good wishes, they gave each<\/I> other to God<\/I>. The Greek word , errhosthe<\/I>, here used, from , to strengthen, make strong<\/I>, has nearly the same signification: be strong, courageous, active, be in health<\/I>, and be<\/I> prosperous<\/I>! What a pity that such benevolent and pious wishes should degenerate into cool formalities<\/I>, or unmeaning compliments<\/I>!<\/P><\/p>\n Of these see more largely, Act 15:20<\/span>. <\/P> From meats offered to idols; they were wont to carry home and feast upon part of the sacrifices they had offered unto their false gods; nay, they did not, without reproach, eat of any greater beasts, (as oxen and sheep), but they always first offered some of them unto their idols. And it was accounted no small impiety to eat <\/span>, part of any beasts which they had not first offered up to some or other of their gods. <\/P> From blood; for this reason they might not eat of any thing that died of itself, as Deu 14:21<\/span>, because the blood was not gone out of it. <\/P> From fornication; mentioned here, because so commonly practised amongst the Gentiles, and yet not esteemed a sin. Hence also, 1Th 4:3<\/span>, the apostle lays a very great charge against it. <\/P> Fare ye well; the ordinary apprecation wherewith their letters were concluded, in which they wished health and strength to the party they wrote unto: instead of which word, some ancient copies read, <\/span>; which is rendered, Walk in the Holy Ghost; or, the Holy Ghost carrying, or enabling of you: a wish or prayer becoming these holy men that made it. They who have found the necessity of the Spirits assistance, desire it above all things for such as they wish well unto. <\/P> <\/p>\n That ye abstain from meats offered to idols<\/strong>,…. Which explains what is meant by pollutions of idols, Ac 15:20<\/span><\/p>\n and from blood, and from things strangled, and from fornication [See comments on Ac 15:20]<\/span><\/strong><\/p>\n In Beza’s most ancient copy, and in three other manuscripts, and in the Complutensian edition, it follows, “and whatsoever ye would not have done to yourselves, that do ye not to another”; in like manner the Ethiopic version also reads, as in Ac 15:20<\/span> “from which if ye keep yourselves ye shall do well”; it will be doing a good thing, and make for the peace of the churches; in Beza’s most ancient copy it is added, “born”, or “moved by the Holy Ghost”: being influenced and assisted by him in this, and every good work:<\/p>\n fare ye well<\/strong>; the Syriac version adds, “in our Lord”.<\/p>\n Than these necessary things <\/B> ( <\/SPAN><\/span>). This old adverb (from <\/SPAN><\/span> and <\/SPAN><\/span>) means on compulsion, of necessity. Here only in the N.T. For discussion of these items see on verses Acts 15:20<\/span>; Acts 15:21<\/span>. In comparison with the freedom won this “burden” is light and not to be regarded as a compromise in spite of the arguments of Lightfoot and Ramsay. It was such a concession as any converted Gentile would be glad to make even if “things strangled” be included. This “necessity” was not a matter of salvation but only for fellowship between Jews and Gentiles. The Judaizers made the law of Moses essential to salvation (15:16<\/span>).<\/P> It shall be well with you <\/B> ( <\/SPAN><\/span>). Ye shall fare well. A classical idiom used here effectively. The peace and concord in the fellowship of Jews and Gentiles will justify any slight concession on the part of the Gentiles. This letter is not laid down as a law, but it is the judgment of the Jerusalem Christians for the guidance of the Gentiles (16:4<\/span>) and it had a fine effect at once (15:30-35<\/span>). Trouble did come later from the Judaizers who were really hostile to the agreement in Jerusalem, but that opposition in no way discredits the worth of the work of this Conference. No sane agreement will silence perpetual and professional disturbers like these Judaizers who will seek to unsettle Paul’s work in Antioch, in Corinth, in Galatia, in Jerusalem, in Rome.<\/P> Fare ye well <\/B> (<\/SPAN><\/span>). Valete<\/I>. Perfect passive imperative of <\/SPAN><\/span>, to make strong. Common at the close of letters. Be made strong, keep well, fare well. Here alone in the N.T. though some MSS. have it in 23:30<\/span>. <\/P> <\/p>\n Blood. Because in the blood was the animal ‘s life, and it was the blood that was consecrated to make atonement. See Gen 9:6<\/span>; Lev 17:10 – 14<\/span>; Deu 12:23<\/span>, 24<\/span>. The Gentiles had no scruples about eating blood; on the contrary, it was a special delicacy. Thus Homer : <\/P> “At the fire Already lie the paunches of two goats, Preparing for our evening meal, and both Are filled with fat and blood. Whoever shows himself the better man in this affray, And conquers, he shall take the one of these He chooses.” <\/P> Odyssey, 18, 44 sq. <\/P> The heathen were accustomed to drink blood mingled with wine at their sacrifices. <\/P> Farewell [] <\/SPAN><\/span>. Lit., be strong, like the Latin valete. Compare the close of Claudius Lysias’ letter to Festus (ch. 23 30).<\/P> <\/p>\n <\/strong><\/p>\n 1) “That ye abstain from meats offered to idols,”<\/strong> (apechesthai eidolothuton) “To refrain, avoid, (abstain from) idols,” or sacrifices offered up to or before idols, 1Co 8:1-3<\/span>; 1Co 10:20-22<\/span>; 1Co 10:28<\/span>; as advised by James, Act 15:20<\/span>.<\/p>\n 2) “And from blood,”<\/strong> (kai haimatos) “And you all are to abstain from blood,” as food or drink, Lev 17:14<\/span>; Act 21:26<\/span>.<\/p>\n 3) “And from things strangled,”<\/strong> (kai pnikton) “And you all are to refrain from strangled things,” as proper for food, Act 15:20<\/span>; Lev 14:10-14<\/span>; Deu 12:23-24<\/span>.<\/p>\n 4) “And from fornication:”<\/strong> (kai porneias) “And you are all to avoid or abstain, refrain from, fornication,” 1Co 5:9<\/span>; Eph 5:3<\/span>; Col 3:5<\/span>; 1Th 4:3<\/span>; Rev 2:14<\/span>; Rev 2:20<\/span>.<\/p>\n 5) “From which if ye keep yourselves,”<\/strong> (eks hon diaterountes heautous) “From which things as, if, or when you all guard yourselves,” avoiding such deeds or practices.<\/p>\n 6) “Ye shall do well.”<\/strong> (eu praksete) “You all will do well,” or “it shall be well with you all,” exist in a state of sanctified being, Divinely sanctioned, forth is the wiII of God even your sanctification, from the morally and ethically wrong, to be and do that which is morally and ethically right, 1Th 4:3-4<\/span>.<\/p>\n 7) “Fare ye well.”<\/strong> (errosthe) “Farewell brethren,” or literally, “be ye strong or in good health.”<\/p>\n (29) From meats offered to idols.<\/strong>The specific term takes the place of the more general word which St. James had used. The change, if the two words were not used, as is possible, as altogether equivalent, may be thought of as favouring the Gentiles by narrowing the prohibition to a single point.<\/p>\n Fare ye well.<\/strong>The closing salutation was, like the opening, a Greek and not a Hebrew one. It meets us again in Act. 23:30<\/span>. Both were naturally used in a letter addressed to Greeks, and intended to be read by them and by Hellenistic Jews. It does not occur, however, in any of the Epistles of the New Testament.<\/p>\n It is natural to ask, at the close of the great encyclical letter, in what relation it really stood to the life of the Apostolic Church. As a concordat<\/em> between the contending parties it was framed, as has been said, with a sagacity that may well be looked on as inspired. But obviously it was not, and from the nature of the case could not be, more than that. The time had not come for proclaiming to the Church of Jerusalem the full width of St. Pauls teaching (Gal. 2:2<\/span>), and accordingly, though something may be read between the lines, the decree seems to treat the precepts of Noah as perpetually binding, places moral and positive obligations on the same footing, and leaves the ground on which they are necessary an open question. St. Paul, who had accepted it as a satisfactory settlement of the matter in debate, never refers to it, even when he is discussing the chief point with which the decree dealt (1 Corinthians 8-10). In his narrative of what passed on this occasion (Gal. 2:1-10<\/span>) there is no mention of it. The private conference with the three great pillars of the Church was for him more than the decree of the synod, and he felt himself able to discuss the whole question again on different grounds, and with a more distinct reference to spiritual and ethical principles. It was wrong to eat things sacrificed to idols, not because the act of so eating in itself brought defilement, but because it might involve a participation in the sin of idolatry in the consciousness of the eater, or wound the conscience of the weaker brother who saw him eat. It was natural that those who lacked his largeness of view should become slaves to the letter of the rules long after the grounds on which they rested had ceased to exist, and so we find that the prohibition of blood was re-enforced in the so-called Apostolic Canons (c. 62), and in the fourth century by the Council of Gangra (c. 2), and in the seventh by that at Constantinople, known as in Trullo<\/em> (c. 67), and continues to be the binding rule of the Greek Church still. In Africa and in Europe, however, truer views prevailed (August, cont. Faust.<\/em> xxxii. 13), and not even the most devout believer in the inspiration of the Apostles, or in the authority of primitive antiquity. would venture to urge that the two last precepts of the four here enjoined were in any degree binding. Hooker (Eccl. Pol.<\/em> iv., xi., 5) rightly refers to this decree as a crucial instance proving that commands might be divine and yet given only for a season, binding as long as the conditions to which they applied continued, but no longer. It would almost seem, indeed, as if St. Paul felt that the terms of the decree had the effect of placing the sin of impurity on the same level with that of eating things sacrificed to idols, and things strangled, and blood, and so tended to keep men from seeing it in its true hatefulness. Those who claimed a right, which in the abstract St. Paul could not deny, to eat of things strangled or offered to idols, thought themselves free to fall back into the old license of the heathen world, and he needed far stronger motives than the canons of the council to restrain them (1Co. 5:9-10<\/span>; 1Co. 6:15-20<\/span>, and found those motives in the truths that they had been bought with a price, that the will of God was their sanctification, and that their bodies were His temple.<\/p>\n 29<\/strong>. <\/strong> Fare ye well<\/strong> The ordinary close of a letter anciently, . Be ye in health and vigour.<\/p>\n Act 15:29<\/span><\/em><\/strong>. <\/strong>From which if ye keep yourselves, ye shall do well.<\/em><\/strong><\/strong> That is, “You may hope it will end well.” This gentle manner of concluding was worthy the apostolical wisdom and goodness. Too soon did succeeding councils of inferiorauthority change it for the stile of anathemas; <\/em>forms, which have doubtless proved an occasion of consecrating some of the worst passions of the human mind under sacred names; and which, like some ill-adjusted weapons of war, are most likely to hurt the hand from which they are thrown. <\/p>\n Act 15:29<\/span> . The points mentioned in Act 15:20<\/span> are here arranged more accurately, so that the three which refer to food are placed together.<\/p>\n ] is in Act 15:20<\/span> , as in 1Th 4:3<\/span> ; 1Th 5:22<\/span> , Sir 28:8 , and frequently in the LXX., joined with ; but here, as usually among Greek writers, only with the genitive. The two differ “non quoad rem ipsam, sed modo cogitandi, ita ut in priori formula sejunctionis cogitatio ad rem, in posteriori autem ad nos ipsos referatur.” Tittmann, Synon. N.T<\/em> . p. 225.<\/p>\n ] from which<\/em> ( i.e<\/em> . at a distance from, without fellowship with them) ye carefully keeping yourselves.<\/em> Comp. Joh 17:5<\/span> ; Pro 21:23<\/span> : ; also the corresponding connection with , Psa 12:8<\/span> ; Jas 1:27<\/span> .<\/p>\n ] not: ye shall do well<\/em> (so usually; also de Wette, comp. Act 10:33<\/span> ), but, as also Hofmann interprets it according to the usus loquendi<\/em> (see especially Plat. Alc<\/em> . i. p. 116 B: , , Prot<\/em> . p. 333 D: , Dem. 469. 14 : , Plat. Eph 3<\/span> , p. 315 B; the opposite, , comp. Ellendt, Lex. Soph.<\/em> II. p. 629, and Grimm, s.v<\/em> . ), ye shall fare well<\/em> , namely, by peace and unity in Christian fellowship. Quite incorrectly, Elsner, Wolf, Krebs, Kuinoel have understood the meaning as equivalent to , which egregiously and injuriously mistakes the apostolic spirit, that had nothing in common with the of the strict legalists.<\/p>\n ] the epistolary valete<\/em> . Xen. Cyr<\/em> . iv. 5. 33; Hipp. ep<\/em> . p. 1275, 20; Artem. iii. 44; 2Ma 11:21 ; 2Ma 11:33 ; 2Ma 7:9 . Comp. Dissen, ad Dem. de Cor.<\/em> p. 323 f.<\/p>\n 29 That ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well. Fare ye well. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 29. And from fornication<\/strong> ] Some Greek copies add, “and whatsoever ye would not should be done to you, that ye do not the same to others;” which is a general rule, and a foundation of the former. As for fornication, it is here reckoned among things indifferent, because the Gentiles held it so; as the Papists now account it a very small sin; but so did not the council. See 1Co 10:8<\/span> ; Heb 13:4<\/span> . See Trapp on “<\/em> 1Co 10:8 “<\/em> See Trapp on “<\/em> Heb 13:4 “<\/em> A learned man telleth us, that that impostor Mahomet hath (in an apish imitation of this decree of the holy synod) forbidden his followers the self-same things, saving that he nameth swine’s flesh in the place of fornication. See Trapp on “<\/em> Act 15:20 “<\/em> <\/p>\n 29.<\/strong> ] On the construction of <\/strong> with in Act 15:20<\/span> , and with a simple gen. here, Tittm., de Syn. N. T. p. 225, says well that the difference arises ‘non quoad rem ipsam, sed modo cogitandi, ita ut in priori formula sejunctionis cogitatio ad rem, in posteriori vero ad nos ipsos referatur.’ His following remarks are worth reading.<\/p>\n <\/strong> , from which things<\/strong> ; not, as Meyer, ‘ according to which precepts<\/em> ;’ see Joh 17:15<\/span> .<\/p>\n <\/strong> .<\/strong> ] Not, ‘ ye shall prosper<\/em> :’ but as , ch. Act 10:33<\/span> ; 3Jn 1:6<\/span> , ye shall do well<\/strong> .<\/p>\n See the curious additions in var. readd.<\/p>\n <\/strong> ] The customary ‘valete’ of the conclusion of epistles.<\/p>\n Act 15:29<\/span> . .: preposition omitted as in Act 15:20<\/span> , W.H [289] ; so usually in classical Greek, but in N.T. . , 1Th 4:3<\/span> ; 1Th 5:22<\/span> ; so in LXX, Job 1:1<\/span> ; Job 1:8<\/span> ; Job 2:3<\/span> , etc. On the difference in meaning in the two constructions, see Alford and Wendt, in loco.<\/em> , see Act 15:20<\/span> . : omitted in Western text; see critical notes. : verb, only in Luke, cf.<\/em> Luk 2:51<\/span> (in LXX with or , Psa 11:7<\/span> , Pro 21:23<\/span> ). In Jas 1:27<\/span> we have a somewhat striking similarity of expression ( cf.<\/em> also Joh 17:15<\/span> ). : “it shall be well with you,” R.V.; viz.<\/em> , through the peace and concord established in the Christian community, cf.<\/em> 2Ma 9:19 , so in classical Greek. The reading in A.V. is somewhat ambiguous, but the Greek signifies prosperity. For , see critical notes. , see critical notes, 2Ma 11:21 ; 2Ma 11:33 , 3Ma 7:9 , etc., and often in classics; a natural conclusion of a letter addressed to Gentile Christians, see additional note (2) at end of chapter.<\/p>\n [289] Westcott and Hort’s The New Testament in Greek:<\/em> Critical Text and Notes.<\/p>\n meats offered to idols. Greek. eidolothutos. Occurs here, Act 21:25. 1Co 8:1, 1Co 8:4, 1Co 8:7, 1Co 8:10; 1Co 10:19, 1Co 10:28. Rev 2:14, Rev 2:20. This explains what the pollutions (Act 15:20) were. <\/p>\n if ye keep = keeping carefully. Greek. diatereo. Only here and Luk 2:51. <\/p>\n Fare ye well. Literally be strong. Greek. ronnumi. Only here and Act 23:30. The usual way of ending a letter. <\/p>\n 29.] On the construction of with in Act 15:20, and with a simple gen. here, Tittm., de Syn. N. T. p. 225, says well that the difference arises non quoad rem ipsam, sed modo cogitandi, ita ut in priori formula sejunctionis cogitatio ad rem, in posteriori vero ad nos ipsos referatur. His following remarks are worth reading.<\/p>\n , from which things; not, as Meyer, according to which precepts; see Joh 17:15.<\/p>\n .] Not, ye shall prosper: but as , ch. Act 10:33; 3Jn 1:6,-ye shall do well.<\/p>\n See the curious additions in var. readd.<\/p>\n ] The customary valete of the conclusion of epistles.<\/p>\n Act 15:29. , from fornication) Some MSS., and so also Irenu[90], Cypria[91], and the thiopian version, add, , , Whatsoever things ye wish that men should do to you, do ye also so to them: this is the law and the prophets: Mat 7:12. See App. Crit., ed. ii., on this passage.[92] Therefore some formerly must have thought that this synodical letter could not be without this clause [viz. on account of the words just quoted from Matt.] They no doubt knew that the question also in the Synod was one concerning the moral law. At least the believers who were of the Pharisees upheld the false use of the moral law, as though righteousness and salvation were to be attained by it. The Synod removes this same false use of it, not the moral law itself, but the ceremonial law itself. Wherefore there was no need, that to abstinence from things sacrificed to idols, etc., there should be added the words, Whatsoever things ye would not wish to be done to you, be unwilling to do to others.- , ye shall do well [prosper]) Nothing shall be wanting, no obstacle shall be in the way of your doing well ( ); as regards your Christian felicity, nothing will trouble you: Act 15:24. This too is intended for consolation: Act 15:31.<\/p>\n [90] renus (of Lyons, in Gaul: born about 130 A.D., and died about the end of the second century). The Editio Renati Massueti, Parisin, a. 1710.<\/p>\n [91] yprian (in the beginning and middle of the third century: a Latin father). Ed. Steph. Baluzii, Paris. 1726.<\/p>\n [92] Dd supports the addition. But ABCEe Vulg. reject it.-E. and T.<\/p>\n ye abstain: Act 15:20, Act 21:25, Lev 17:14, Rom 14:14, Rom 14:15, Rom 14:20, Rom 14:21, 1Co 10:18-20, Rev 2:14, Rev 2:20 <\/p>\n if ye: 2Co 11:9, 1Ti 5:22, Jam 1:27, 1Jo 5:21, Jud 1:20, Jud 1:21, Jud 1:24 <\/p>\n Fare: Act 18:21, Act 23:30, Luk 9:61, 2Co 13:11 <\/p>\n Reciprocal: Gen 9:4 – the life Lev 3:17 – blood Lev 7:26 – ye shall eat Lev 11:8 – they are unclean Lev 17:10 – that eateth Deu 12:16 – General 1Sa 14:32 – did eat Eze 33:25 – Ye eat Act 10:15 – What Act 16:4 – they delivered 1Co 5:1 – fornication 1Co 8:1 – touching Gal 2:14 – why 1Th 4:3 – that 1Ti 4:4 – and Heb 12:16 – any fornicator 1Pe 2:11 – abstain 2Pe 1:19 – ye do 3Jo 1:6 – do well<\/p>\n 9<\/p>\n Act 15:29. This is the same as verse 20, with a friendly closing additional.<\/p>\n Act 15:29. That ye abstain from meats offered to idols. The articles in the letter of the Council are identical with the points mentioned by James in his speech. They are discussed in the Excursus.<\/p>\n Fare ye well The Greek word rendered fare ye well is equivalent to the Latin valete. It was the customary conclusion to letters among the Greeks. See the epistle of Claudius Lysias to Festus, Act 23:30.<\/p>\n See notes on verse 22<\/p>\n 15:29 {12} That ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well. Fare ye well.<\/p>\n (12) Charity is required even in indifferent matters.<\/p>\n That ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well, Fare ye well. 29. ye shall do well ] Not “ye shall be doing what is right,” but “it shall be well with you” ( R.V.), “you … Continue reading “Exegetical and Hermeneutical Commentary of Acts 15:29”<\/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-27430","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/27430","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=27430"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/27430\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=27430"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=27430"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=27430"}],"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: 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: 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 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: 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: McGarvey and Pendleton Commentaries (New Testament)<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"