3<\/strong>. opening<\/em> ] St Luke (and he only in the N. T.) Luk 24:32<\/span> uses this verb of making plain what before was not understood. We may see from that passage what had been St Paul’s work in Thessalonica, “He began at Moses and all the prophets and expounded unto them in all the scriptures the things concerning Christ.”<\/p>\n and alleging<\/em> ] The more modern use of allege<\/em>,=to assert, has somewhat obscured the older English meaning, which was merely “to set forth.” The Greek verb here translated by it signifies primarily “to set out food, &c. on a table,” and then figuratively “to set out arguments,” but without the idea of assertion. St Paul reasoned but only out of the Scriptures. For the English word, cf. Coverdale, Works<\/em> (Parker Soc.), p. 14, “We will first declare our mind out of Scripture and allege<\/em> (i.e. set before you<\/em>) somewhat more for the better understanding of the matter.”<\/p>\n that Christ must needs have suffered<\/em> ] Better, “ that it behoved<\/em> the<\/strong> Christ to suffer<\/em>,” i.e. the Messiah, whom the Jews expected, but whom they looked for in New Testament days only as a mighty conqueror who should deliver them from their oppressors. Their wishes had been father to their thoughts, and they overlooked all that spake of the Messiah as the “Man of sorrows.” This portion of the Scriptures it was which St Paul opened.<\/p>\n and risen again from the dead<\/em> ] Better, “and to rise again from the dead.” For they like the disciples themselves in earlier days (Joh 20:9<\/span>) “understood not the scriptures (such as Psa 16:10<\/span>) that he must rise again from the dead.”<\/p>\n and that this Jesus, whom I preach unto you, is Christ<\/em> ] The force of the words will be improved if “said he” be inserted to introduce the direct address. Read (as R. V.<\/em>) “ this Jesus, whom<\/em> (said he) I<\/em> proclaim<\/strong> unto you is<\/em> the<\/strong> Christ<\/em>.” For He has both suffered and risen again in accordance with the teaching of the Scriptures, and we are witnesses of His resurrection and ascension into heaven.<\/p>\n Opening – <\/B><\/SPAN><\/span> dianoigon. See Luk 24:32<\/span>. The word means to explain or to unfold. It is usually applied to what is shut, as the eye, etc. Then it means to explain what is concealed or obscure. It means here that he explained the Scriptures in their true sense.<\/P> And alleging – <\/B><\/SPAN><\/span> paratithemenos. Laying down the proposition; that is, maintaining that it must be so.<\/P> That Christ must needs have suffered – <\/B>That there was a fitness and necessity in his dying, as Jesus of Nazareth had done. The sense of this will be better seen by retaining the word Messiah. That there was a fitness or necessity that the Messiah expected by the Jews, and predicted in their Scriptures, should suffer. This point the Jews were unwilling to admit; but it was essential to his argument in proving that Jesus was the Messiah to show that it was foretold that he should die for the sins of people. On the necessity of this, see the notes on Luk 24:26-27<\/span>.<\/P> Have suffered – <\/B>That he should die.<\/P> And that this Jesus – <\/B>And that this Jesus of Nazareth, who has thus suffered and risen, whom, said he, I preach to you, is the Messiah.<\/P> The arguments by which Paul probably proved that Jesus was the Messiah were:<\/P> (1) That he corresponded with the prophecies respecting him in the following particulars:<\/P> <\/p>\n (2) His miracles proved that he was the Messiah, for he professed to be, and God would not work a miracle to confirm the claims of an impostor.<\/P> (3) For the same reason, his resurrection from the dead proved that he was the Messiah.<\/P><\/p>\n Verse 3<\/span>. Opening and alleging<\/B><\/I>] , Proving by<\/I> citations<\/I>. His method seems to have been this:<\/P> 1st. He collected the scriptures that spoke of the Messiah.<\/P> 2d. He applied these to Jesus Christ, showing that in him all these scriptures were fulfilled, and that he was the Saviour of whom they were in expectation. He showed also that the Christ<\/I>, or Messiah, must<\/I> needs suffer<\/I>-that this was predicted, and was an essential mark of the true Messiah. By proving this point, he corrected their false notion of a triumphant Messiah, and thus removed the scandal of the cross.<\/P><\/p>\n Opening the scriptures which he had quoted. The very entrance into Gods word giveth light, Psa 119:130<\/span>. <\/P> And alleging, that Christ must needs have suffered; making the truth concerning our Saviour, which he preached, so plain to the eye of their understanding, as any thing which is exposed to the view of our bodily eyes. Comparing the words of the prophets concerning Christ, with those things which were done and suffered by him, Psa 22:6<\/span>; Isa 53:1-12<\/span>; Mat 16:21<\/span>; Luk 24:26<\/span>,46<\/span>. <\/P> That this Jesus, whom I preach unto you, is Christ; that Jesus whom Paul preached was the true and only Messiah, and that what was written of the Messiah was fulfilled in him. <\/P><\/p>\n 3. Opening and alleging that Christmust needs have suffered,<\/B> c.His preaching, it seems, waschiefly expository, and designed to establish from the Old TestamentScriptures (1) that the predicted Messiah was to be a suffering anddying, and therefore a rising, Messiah (2) that this Messiah was noneother than Jesus of Nazareth.<\/P><\/p>\n Opening<\/strong>,…. That is, the Scriptures of the Old Testament, explaining and expounding them, giving the true sense of them; so this word is frequently used in Jewish writings e, as that such a Rabbi , “opened”, such a Scripture:<\/p>\n and alleging, that Christ must needs have suffered, and risen again from the dead<\/strong>; he set this matter in a clear light, and made it plain and manifest, from the writings of the Old Testament, that there was a necessity of the Messiah’s suffering and rising from the dead; or otherwise these Scriptures would not have been fulfilled, which have said that so it must be; for these things were not only necessary on account of God’s decrees, and the covenant transactions the Son of God entered into, and on the account of the salvation of his people; but because of the types, promises, and prophecies of the Old Testament: the Scriptures which the apostle opened and set before them, and reasoned upon, showing the necessity of these things, very likely were such as these, Ge 3:15<\/span><\/p>\n Isa 53:1<\/span> with many others:<\/p>\n and that this Jesus whom I preach unto you is Christ<\/strong>; he showed that all the things which were spoken of Christ, or the Messiah, in those Scriptures, were fulfilled in Jesus of Nazareth, who was the subject matter, the sum and substance of his ministry; and therefore he must be the Messiah, and the only Saviour and Redeemer of lost sinners.<\/p>\n e Zohar passim.<\/p>\n Opening and alleging <\/B> ( <\/SPAN><\/span>). Opening the Scriptures, Luke means, as made plain by the mission and message of Jesus, the same word (<\/SPAN><\/span>) used by him of the interpretation of the Scriptures by Jesus (Lu 24:32<\/span>) and of the opening of the mind of the disciples also by Jesus (Lu 24:45<\/span>) and of the opening of Lydia’s heart by the Lord (16:14<\/span>). One cannot refrain from saying that such exposition of the Scriptures as Jesus and Paul gave would lead to more opening of mind and heart. Paul was not only “expounding” the Scriptures, he was also “propounding” (the old meaning of “allege”) his doctrine or setting forth alongside the Scriptures (–<\/SPAN><\/span>), quoting the Scripture to prove his contention which was made in much conflict (1Th 2:2<\/span>), probably in the midst of heated discussion by the opposing rabbis who were anything but convinced by Paul’s powerful arguments, for the Cross was a stumbling-block to the Jews (1Co 1:23<\/span>).<\/P> That it behoved the Christ to suffer <\/B> ( <\/SPAN><\/span>). The second aorist active infinitive is the subject of <\/SPAN><\/span> with <\/SPAN><\/span>, the accusative of general reference. This is Paul’s major premise in his argument from the Scriptures about the Messiah, the necessity of his sufferings according to the Scriptures, the very argument made by the Risen Jesus to the two on the way to Emmaus (Lu 24:25-27<\/span>). The fifty-third chapter of Isaiah was a passage in point that the rabbis had overlooked. Peter made the same point in Ac 3:18<\/span> and Paul again in Ac 26:23<\/span>. The minor premise is the resurrection of Jesus from the dead.<\/P> To rise again from the dead <\/B> ( <\/SPAN><\/span>). This second aorist active infinitive <\/SPAN><\/span> is also the subject of <\/SPAN><\/span>. The actual resurrection of Jesus was also a necessity as Paul says he preached to them (1Th 4:14<\/span>) and argued always from Scripture (1Co 15:3-4<\/span>) and from his own experience (Acts 9:22<\/span>; Acts 22:7<\/span>; Acts 26:8<\/span>; Acts 26:14<\/span>; 1Cor 15:8<\/span>).<\/P> This Jesus is the Christ <\/B> ( , <\/SPAN><\/span>). More precisely, “This is the Messiah, viz., Jesus whom I am proclaiming unto you.” This is the conclusion of Paul’s line of argument and it is logical and overwhelming. It is his method everywhere as in Damascus, in Antioch in Pisidia, here, in Corinth. He spoke as an eye-witness. <\/P> <\/p>\n Opening and alleging. The latter word is rather propounding, or setting forth [] <\/SPAN><\/span>. See on set before, Luk 9:16<\/span>; and commit, 1Pe 4:19<\/span>. Bengel remarks, “Two steps, as if one, having broken the rind, were to disclose and exhibit the kernel.”<\/P> <\/p>\n <\/strong><\/p>\n 1) ”Opening and alleging,”<\/strong> (dianoigon kai paratithemenos) “Opening up (examining) and setting out before them,” for their examination, consideration, and acceptance, citing and comparing authorities, of Old Testament writings, with Jesus Christ, and what He had done, Gen 3:15<\/span>; Num 21:9<\/span>; Deu 18:15<\/span>, Isa 7 14; Dan 9:24<\/span>; Mal 3:1<\/span>.<\/p>\n 2) “That Christ must needs have suffered,”<\/strong> (hoti ton Christon edei pathein) “That it was necessary for Christ to suffer,” Isa 53:4-12<\/span>; Luk 24:24-26<\/span>.<\/p>\n 3) “And risen again from the dead;”<\/strong> (kai anastenai ek nekron) “And it was necessary for Him to rise again, out of the region of dead corpses, from the tomb,” Luk 24:44-48<\/span>.<\/p>\n 4) ”And that this Jesus is Christ,”<\/strong> (kai hoti houtos estin ho Christos ho lesous) “And that this Jesus is (exists as) the Christ,” is the anointed Messiah, Gal 3:1<\/span>; 1Co 15:1-19<\/span>; He is the one of whom all Old Testament prophecy of the Messiah speaks, Deu 18:15-18<\/span>; Act 10:43<\/span>.<\/p>\n 5) “Whom I preach unto you.”<\/strong> (hon ego katangello) “Whom I declare, proclaim, preach, or set forth to you all,” as the Savior. Paul affirmed three premises:<\/p>\n 1 . That the true messiah must die and rise again.<\/p>\n 2. That Jesus did die and rise again, according to the Scriptures.<\/p>\n 3. That He is therefore the Messiah.<\/p>\n This was exactly what Jesus claimed, and the Scriptures seem to evidence so truthfully, when interpreted in their contextual setting, Joh 8:24<\/span>; Luk 24:44-48<\/span>; Act 4:11-12<\/span>; Act 10:43<\/span>.<\/strong><\/p>\n − <\/p>\n 3. Opening. In this place he describeth the sum and subject of the disputation, and he putteth down two members concerning Christ, that he must have died and risen again, and that the son of Mary which was crucified is Christ. When the question is concerning Christ, there come three things in question, Whether he be, who he is, and what he is. If Paul had had to deal with the Gentiles, he must have fet his beginning farther; − (244) because they had heard nothing concerning Christ; neither do profane men conceive that they need a Mediator. But this point was out of doubt among the Jews, to whom the Mediator was promised; wherefore Paul omitteth that as superfluous, which was received by common consent of all men. But because there was nothing more hard than to bring the Jews to confess that Jesus who was crucified was the Redeemer, therefore Paul beginneth with this, that it was meet that Christ should die, that he may remove the stumbling-block of the cross. And yet we must not think that he recited the bare history, but he taketh on undoubtedly principle, that the causes were showed why Christ must have suffered and rise again; to wit, because he preached of the ruin of mankind, of sin and of the punishment thereof, of the judgment of God, and of the eternal curse wherein we are all enwrapped. For even the Scripture calleth us hither, when it foretelleth the death of Christ. As Isaias saith not simply that Christ should die, but plainly expressing, because [that] we have all erred, and every one hath gone his own way, he assigneth the cause of his death, that God hath laid upon him all our iniquities; that the chastisement of our peace is upon him, that by his stripes we may be healed; that by making satisfaction for us, he hath purchased righteousness for us, ( Isa 53:4<\/span>.) So doth Daniel show the force and fruit of his death in his 9 th chapter, ( Dan 9:24<\/span>,) when he saith that sin must be sealed up, that eternal righteousness may succeed. − <\/p>\n And, surely, there is no more apt or effectual way to prove the office of Christ, than when men, being humbled with the feeling of their miseries, see that there is no hope left, unless they be reconciled by the sacrifice of Christ. Then laying away their pride, they humbly embrace his cross, whereof they were before both weary and ashamed. Therefore, we must come unto the same fountains at this day, from which Paul fetteth [fetcheth] the proof of the death and resurrection of Christ. And that definition brought great light to the second chapter. It had not been so easy a matter for Paul to prove, and certainly to gather, that the Son of Mary is Christ, unless the Jews had been taught before what manner of Redeemer they were to hope for. And when that doth once appear, it doth only remain that those things be applied to Christ which the Scripture doth attribute to the Mediator. But this is the sum of our faith, that we know that the Son of Mary is that Christ and Mediator which God promised from the beginning; that done, that we know and understood why he died and rose again; that we do not feign to ourselves any earthly king, but that we seek in him righteousness, and all parts of our salvation; both which things Paul is said to have proved out of the Scriptures. We must know that the Jews were not so blockish, nor so impudent, as they be at this day. Paul might have drawn arguments from the sacrifices and from all the worship of the law, whereat the Jews gnarl at this day like dogs. It is well known how unseemly they rent and corrupt other places of Scripture. At that day they had some courtesy − (245) in them; also they did somewhat reverence the Scripture, so that they were not altogether such as would not be taught; at this day the veil is laid over their hearts, ( 2Co 3:15<\/span>,) so that they can see no more in the clear light than moles. − <\/p>\n (244) − <\/p>\n “<\/p>\n Necesse fuisset altius sumere exordium,” it would have been necessary to go farther back with his exordium. <\/p>\n (245) − <\/p>\n “<\/p>\n Ingenuitas,” ingenuousness. <\/p>\n (3) Opening and alleging.<\/strong>The latter word is used in the sense of bringing forward proofs, and the two words imply an argument from the prophecies of the Messiah, like in kind to that at the Pisidian Antioch. In the intervals between the Sabbaths, the Apostle worked, as usual, for his livelihood, probably, of course, as a tent-maker (2Th. 3:8<\/span>).<\/p>\n That Christ must needs have suffered.<\/strong>Better, that the Christ, <\/em>as pointing to the expected Messiah, the Anointed of the Lord, whom all Jews were expecting, but whom they were unwilling to recognise in the crucified Jesus. The argument was, therefore, to show that prophecy pointed to a suffering as well as a glorified Messiah, and that both conditions were fulfilled in Jesus.<\/p>\n 3<\/strong>. <\/strong> Opening<\/strong> Unfolding two great points in order; namely, there was, according to the Scriptures, <\/em> to be a suffering, dying, and risen Messiah; and, second, that our Jesus has perfectly filled out that prophetic idea, so that Jesus <\/em> is truly the long expected Christ-Messiah. To the Jews a glorious <\/em> Messiah was far more welcome than a suffering. <\/em> (See note on Mat 11:3<\/span>.) A conquering Messiah is, indeed, far most copiously described by the prophets, but a suffering Messiah is shadowed by the entire system of piacular sacrifices.<\/p>\n ‘Opening and alleging that it was necessary for the Christ to suffer, and to rise again from the dead, and that this Jesus, whom, said he, I proclaim to you, is the Christ.’<\/p>\n The basis of his reasoning were those portions of Scripture which revealed that the Messiah would suffer, and rise again from the dead. These would include Isa 52:13<\/span> to Isa 53:12<\/span>; Psa 22:11-21<\/span>; Psa 16:8-11<\/span>; Zec 13:7<\/span> and, once Jesus was established as the Lamb of God (Isa 53:6-7<\/span>; Joh 1:49<\/span>), may have included reference to the sacrificial system as pictures of the supreme sacrifice. The Psalms were Davidic, and therefore necessarily lent themselves to Messianic interpretation, and the servant song, with its background in Isaiah could soon be demonstrated as being the same. Compare Act 8:32-35<\/span>.<\/p>\n These he then connected with the birth, life, death and resurrection of Jesus and demonstrated from this that He was indeed the Messiah Who had fulfilled all these things (compare Act 13:27-41<\/span>).<\/p>\n Act 17:3<\/span><\/em><\/strong>. <\/strong>Alledging,<\/em><\/strong><\/strong> Evidently shewing. <\/em>The proper import of the word is, “laying a thing open before the eyes of spectators.” Grotius and Elsner think, that the last words of the preceding verse should be joined to the beginning of this; thus, opening and evincing from the scriptures, <\/em>&c. <\/p>\n 3 Opening and alleging, that Christ must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 3. Alleging<\/strong> ] Or laying it so plain before their eyes ( ), that they could not but see it, unless they were of those qui festucam quaerunt unde oculos sibi eruant, <\/em> as Bernard hath it, who seek straws to put out their own eyes also. <\/p>\n 3. <\/strong> <\/strong> .<\/strong> ] See examples of the change of construction, ch. Act 1:4<\/span> ; Act 23:22<\/span> ; Luk 5:14<\/span> .<\/p>\n The rendering is nearly as E. V., literally, that this is the Christ, namely, Jesus, whom I preach unto you<\/strong> . So Meyer. The takes up above, and attaches to the office concerning which this necessity of suffering, &c., was predicated.<\/p>\n Even the particularity of this ( ) . is reproduced in 1Th 4:14<\/span> .<\/p>\n Act 17:3<\/span> . , sc.<\/em> , , a favourite word with St. Luke, cf. Luk 16:14<\/span><\/em> ; here, as in Luk 24:32<\/span> ; Luk 24:45<\/span> , he alone uses it of making plain to the understanding the meaning of the Scriptures, “opening their meaning”. . “and quoting to prove” (Ramsay), i.e.<\/em> , bringing forward in proof passages of Scripture; so often amongst profane writers in a similar way, instances in Wetstein; lit [304] , the word means “to set forth,” and this was the older English meaning of allege;<\/em> in middle voice, to set forth from oneself, to explain; to quote in one’s own favour, as evidence, or as authority, “Non other auctour allegge<\/em> I,” Chaucer, Hours of Fame<\/em> , 314. . : “that it behoved the Christ to suffer,” R.V., cf.<\/em> Luk 24:25<\/span> ; Luk 24:46<\/span> ; now as ever “to the Jews a stumbling-block,” see above on p. 113, and cf.<\/em> Act 26:23<\/span> ; so also in writing to the Thessalonian Church the Apostle insists on the same fundamental facts of Christian belief, 1Th 4:14<\/span> . . . .: “and that this Jesus whom, said he<\/em> , I proclaim unto you is the Christ,” R.V. adds before . The words said he<\/em> are inserted because of the change of construction, cf.<\/em> Act 1:4<\/span> , Act 23:22<\/span> , Luk 5:14<\/span> , specially frequent in Luke. On St. Paul’s preaching that “Jesus was the Christ,” and what it involved, see Witness of the Epistles<\/em> , p. 307 ff.<\/p>\n [304] literal, literally.<\/p>\n Opening. See note on Act 16:14. <\/p>\n alleging. Literally setting before them. Greek. paratithemi. See Act 14:23; Act 16:34; Act 20:32. Mat 13:24. Mar 8:6, Mar 8:7. 1Co 10:27. <\/p>\n Christ must needs, &c. Literally it was necessary that the Messiah should suffer and rise<\/p>\n risen. Greek. anistemi. App-178. <\/p>\n from the dead. Greek. ek nekron. App-139. <\/p>\n this, &c. = this is the Christ, Jesus, Whom I proclaim. <\/p>\n Jesus. App-98. <\/p>\n preach. Greek. katangello. App-121. <\/p>\n unto = to. <\/p>\n 3. .] See examples of the change of construction, ch. Act 1:4; Act 23:22; Luk 5:14.<\/p>\n The rendering is nearly as E. V., literally, that this is the Christ, namely, Jesus, whom I preach unto you. So Meyer. The takes up above, and attaches to the office concerning which this necessity of suffering, &c., was predicated.<\/p>\n Even the particularity of this () . is reproduced in 1Th 4:14.<\/p>\n Act 17:3. , opening up the truth and setting before them) Two steps in succession, as if one, having broken the outer shell (rind), were to both throw open and set in the midst the inner kernel. Faith is the key that opens. To this pair of words presently corresponds, , , that, and that. He discussed these two heads in order; 1. What were the characteristics predicated of the Messiah in the Old Testament: 2. that these were peculiarly found in Jesus. Comp. on Mat 16:21 (The Gospel may be divided into two parts; the first, Jesus is the Christ; the second, Christ must suffer, die, and rise again).-, suffer) even to death.-, This) The subject: He, JESUS, whom I announce (preach) to you. The predicate is Christ.<\/p>\n Christ <\/p>\n The Christ, i.e. that, according to the Scriptures, the Messiah must die and rise again. That Jesus was the Messiah was the second part of his argument. <\/p>\n Opening: Act 2:16-36, Act 3:22-26, Act 13:26-39 <\/p>\n Christ: Luk 24:26, Luk 24:27, Luk 24:32, Luk 24:44, Luk 24:46, 1Co 15:3, 1Co 15:4, 1Th 1:5, 1Th 1:6 <\/p>\n this: Act 2:36, Act 9:22, Act 18:28, Gal 3:1 <\/p>\n whom I preach: Act 1:4 <\/p>\n Reciprocal: 1Sa 12:7 – reason Neh 8:8 – and gave the sense Mar 13:7 – must Luk 2:11 – which Luk 2:26 – the Lord’s Luk 9:20 – The Act 3:18 – those Act 5:42 – preach Act 8:5 – preached Act 8:35 – preached Act 18:5 – and testified Act 18:19 – but Act 28:23 – he expounded 1Co 9:20 – unto Col 1:28 – Whom 1Th 2:2 – bold 1Pe 2:21 – because<\/p>\n 3<\/p>\n Act 17:3. Thayer defines opening as follows: “To explain, expound,” and alleging is virtually the same, except that it is a somewhat closer application of the statements in the Old Testament. Paul showed these Jews that their own Scriptures set forth the doctrine that he was giving them, namely, the death and resurrection of Jesus (Psa 16:8-10). Having proved by their own sacred writings that Jesus was to fulfill such predictions, he declared Him to be the Christ.<\/p>\n Act 17:3. Opening and alleging. Better, opening and setting forth. Openingthat is, expounding, unfolding their sense. Bengel well expands these words: Ut si quis nucleum, fracto cortice, et recludat et exemptum ponat in medio.<\/p>\n Paul opened their Scriptures, and then showed them how they contained two great truthsthe first, that these Scriptures declare the promised Messiah must suffer death and then rise again; and the second, that these Scriptures point unmistakeably to Jesus of Nazareth, who, by His life, death, actions, words, works, sufferings, sorrows, even by His very rejection at the hands of the rulers, was unmistakeably the One alluded to in a hundred passages in the Law, the Prophets, and the Psalms.<\/p>\n Is Christ. Better, is the Christ, or the Messiah.<\/p>\n See notes on verse 2<\/p>\n Verse 3 <\/p>\n Must needs; that is, according to the Jewish Scriptures.–Whom I preach unto you; the word I referring to Paul.<\/p>\n 17:3 {2} Opening and alleging, that Christ must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ.<\/p>\n (2) Christ is therefore the mediator, because he was crucified and rose again: and he is certainly not to be rejected because the cross is shameful.<\/p>\n Opening and alleging, that Christ must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ. 3. opening ] St Luke (and he only in the N. T.) Luk 24:32 uses this verb of making plain what before was not understood. We may see from … Continue reading “Exegetical and Hermeneutical Commentary of Acts 17:3”<\/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-27485","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/27485","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=27485"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/27485\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=27485"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=27485"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=27485"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
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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: 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: Scofield Reference Bible Notes<\/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: Abbott’s Illustrated New Testament<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"