20. avoiding this<\/em> ] The word is used in Greek of furling the sails of a vessel to avoid a disaster. It occurs again in the N.T. in 2Th 3:6<\/span>. But it may perhaps be translated making this arrangement<\/strong>.<\/p>\n that no man should blame us<\/em> ] Chrysostom and Calvin remark on the care taken by the Apostle to avoid giving the slightest cause for suspicion. He did not, says the former, send Titus alone. “He was not,” says the latter, “so satisfied with himself as to think it unworthy of his dignity to avoid calumny.” And he adds, “certainly nothing exposes a man to unpleasant insinuations more than the management of public money.” “In this is to be observed St Paul’s wisdom, not only as a man of the world, but as a man of God. He knew that he lived in a censorious age, that he was as a city set on a hill, that the world would scan his every act and his every word, and attribute all conceivable and even inconceivable evil to what he did in all honour. It was just because of St Paul’s honour and innocence that he was likely to have omitted this prudence.” Robertson.<\/p>\n abundance<\/em> ] The Greek word occurs only here in the N.T. It comes from a root meaning firm, solid, compact<\/em>, or perhaps with some lexicographers, large<\/em>, and hence extensive, abundant<\/em>.<\/p>\n Avoiding this – <\/B>That is, I intend to prevent any blame from being cast upon me in regard to the management of these funds. For this purpose Paul had refused to have the entire management of the funds (see 1Co 12:3-4<\/span>), and had secured the appointment of one who had the entire confidence of all the churches.<\/P> That no man should blame us – <\/B>That no one should have any occasion to say that I had appropriated it to my own use or contrary to the will of the donors. Paul felt how dangerous it was for ministers to have much to do with money matters. He had a very deep impression of the necessity of keeping his own character free from suspicion on this subject. He knew how easy it might be for his enemies to raise the charge that he had embezzled the funds and appropriated them to his own use. He therefore insisted on having associated with him some one who had the entire confidence of the churches, and who should be appointed by them, and thus he was certain of being forever free from blame on the subject. A most important example for all ministers in regard to the pecuniary benefactions of the churches.<\/P> In this abundance … – <\/B>In this large amount which is contributed by the churches and committed to our disposal. Large sums of money are in our time committed to the ministers of the gospel in the execution of the objects of Christian benevolence. Nothing can be more wise than the example of Paul here, that they should have associated with them others who have the entire confidence of the churches, that there may not be occasion for slander to move her poisonous tongue against the ministers of religion.<\/P> <\/p>\n Verse 20. Avoiding this, that no man should blame us<\/B><\/I>] Taking this prudent caution to have witnesses of our conduct, and such as were chosen by the Churches themselves, that we might not be suspected of having either embezzled or misapplied their bounty, 1Co 16:4<\/span>.<\/P><\/p>\n I have sent more than one as witnesses of what is done in this service, that none might reflect upon those trusted with the charity of divers churches, as if they converted any part of it to their own private use, and did not distribute it to those for whom it was given. The apostle here commendeth to all ministers and Christians, a prudent foresight of such scandalous imputations, as they may be exposed to (be their sincerity what it will) from the men of the world, who have no good will towards them; and a provision against them. Paul could have trusted Titus in the distribution of these alms, but he did not know what the world might say, had he discharged the trust alone; he therefore takes in one with him, to be a witness of his actions. <\/P> <\/p>\n 20. Avoiding<\/B>takingprecautions against this. <\/P> in this abundance<\/B>inthe case of this abundance.<\/I><\/P><\/p>\n Avoiding this, that no man should blame us<\/strong>,…. There is an allusion in these words to mariners, who, when sensible of danger, steer their course another way, in order to shun a rock and secure themselves. So the apostles being aware of the censorious spirits of some persons, and to prevent all suspicion of their converting any part of what they had collected to their own private use, sent Titus with it, a man of known probity and integrity; and he not by himself only, but another brother with him, one who had obtained a good report as a minister of the Gospel in all the churches: and, besides, was appointed not by the apostles, but by the churches themselves, to this service. This shows the good conduct, and great prudence of the apostle, and his care and solicitude that the ministry be not blamed; he knew he had many enemies, and how subject such are to suspicion and jealousy, when persons are intrusted with much, which was the case here; for it is added,<\/p>\n in this abundance which is administered by us<\/strong>: which designs the very large contributions which were made by the churches, through the means of the apostle’s moving, exciting, and encouraging them thereunto; and which were committed to their care and trust, and at their entreaty they had accepted of.<\/p>\n Avoiding this <\/B> ( <\/SPAN><\/span>). Present middle participle of <\/SPAN><\/span>, old verb, to set, to arrange. So “arranging for ourselves this.”<\/P> That any man should blame us <\/B> ( <\/SPAN><\/span>). Literally, “lest any one blame us” (negative purpose with <\/SPAN><\/span> and first aorist middle subjunctive of <\/SPAN><\/span>. See on 6:3<\/span>, only other N.T. example).<\/P> Bounty <\/B> (<\/SPAN><\/span>). Old word from <\/SPAN><\/span>, thick, stout, ripe, rich, great as in 1Kgs 1:9<\/span>; 2Kgs 10:6<\/span>. Only here in N.T. <\/P> <\/p>\n Avoiding this [ ] <\/SPAN><\/span>. The verb, which occurs only here and 2Th 3:6<\/span>, means to arrange or provide for. As preparation involves a getting together of things, it passes into the meaning of collect, gather : then contract, as the furling of sails; so, to draw back, draw one’s self away, as 2Th 3:6<\/span>. Connect with we have sent, ver. 18. Compare ch. 12 17, 18, where it appears that he had been charged with collecting money for his own purposes. 150 Abundance [] <\/SPAN><\/span>. Only here in the New Testament. Lit., thickness, and so, of the vigor or strength of the human body or of plants. Thus Hesiod speaks of the ears of corn nodding in their thickness. Herodotus : “When the harvest was ripe or full grown, [] <\/SPAN><\/span>, he (Alyattes) marched his army into Milesia” (i. 17). Homer of Patroclus : “His soul departed, leaving behind his strength (aJdrothta,” 151 “Iliad,” 16. 857). Herodotus uses it of thickly – falling snow (iv. 31). In the Septuagint it is used of the rich or great, 1Ki 1:9<\/span>, princes (A. V., men of Judah); 2Ki 10:6<\/span>, great men. The A. V. abundance is better than Rev. bounty, which, though properly implying abundance, is currently taken as synonymous with gift. The reference is to the large contribution.<\/P> <\/p>\n <\/strong><\/p>\n 1) “Avoiding this,”<\/strong> (stellomenoi touto) “avoiding this,” this kind of situation; He shunned even the appearance of evil in his administering the gifts of the churches for the purpose for which they were both solicited and contributed, 1Th 5:22<\/span>.<\/p>\n 2) “That no one should blame us,”<\/strong> (me tis hemas momesetai) “Lest anyone should blame us or accuse us,” as regards ulterior motive; Paul “leaned over backward,” as it were, to see that no one could bring any just accusations or charges against him or his helpers regarding their integrity in handling the alms gifts.<\/p>\n 3) “In this abundance,”<\/strong> (en te hadroteti taute) “In this bounty,” liberal, full or “fat” contribution, 2Co 12:18<\/span>.<\/p>\n 4) “Which is administered by us,”<\/strong> (te diakonoumene huph’ hemon) “which is being administered by us;” This concerns solicitation, collection, transportation, and accompanying the grace gift of bounty across national and international boundaries to the Jerusalem saints who were in dire need, 2Co 5:12<\/span>; It appears that when any church made a meaningful, very liberal gift, Paul welcomed the church’s sending a personal guard and watchman to help see that the gift or properties reach their proper destination, 1Co 16:3-4<\/span>.<\/p>\n 20. Avoiding this, (694) that no one Lest any one should think, that the Churches had an unfavorable opinion of Paul, as if it had been from distrusting his integrity that they had associated partners with him, as persons that are suspected are wont to have guards set over them, he declares that he had been the adviser of this measure, with the view of providing against calumnies. Here some one will ask, “Would any one have been so impudent, as to venture to defame with even the slightest suspicion the man, whose fidelity must have been, in all quarters, beyond every surmise?” I answer, Who is there that will be exempt from Satan’s bite, when even Christ himself was not spared by them? Behold, Christ is exposed to the reproaches (695) of the wicked, and shall his servants be in safety? (Mat 10:25<\/span>.) Nay rather, the more upright a person is, in that proportion does Satan assail him by every kind of contrivance, if he can by any means shake his credit, for there would arise from this a much greater occasion of stumbling. (696) Hence the higher the station in which we are placed, we must so much the more carefully imitate Paul’s circumspection and modesty. He was not so lifted up, as not to be under control equally with any individual of the flock. (697) He was not so self-complacent, as to think it beneath his station to provide against calumnies. Hence he prudently shunned dangers, and used great care not to furnish any wicked person with a handle against him. And, certainly, nothing is more apt to give rise to unfavorable surmises, than the management of public money. <\/p>\n (694) “The original word, στελλόμενοι, sometimes signifies the furling or altering of the sails of a ship, to change her course, that she may avoid rocks, or other dangers lying in her way. Here it is used in a metaphorical sense for taking care, that no one should find fault with the Apostle, as unfaithful in the management of the collections.” — M’Knight. The verb is employed in substantially the same sense by Plutarch: οἱ κατὰ ψυχὴν χειμῶνες βαρύτεροι στείλασθαι τὸν ἄνθρωπον οὐκ ἐω̑ντες οὐδὲ ἐπιστὢσαι τεταραγμένον τὸν λογισμὸν —”The tempests of the mind are more severe — not allowing a man to shift his course, or to calm down troubled reason.” — (Plut. tom. 2 p. 501.) — Ed. <\/p>\n (695) “ Aux reproches et calomnies;” — “To the reproaches and calumnies.” <\/p>\n (696) “ Car le scandale qui procederoit de la, seroit beaucoup plus grand que si cela estoit aduenu a vn autre;” — “For the offense that would arise from that would be much greater than if this had happened to another.” <\/p>\n (697) “ Il n’estoit point si arrogant, qu’il ne voulust bien estre admoneste et censure aussi bien que le plus petit de la bande;” — “He was not so arrogant, as not to be quite willing to be admonished and censured equally with the humblest of the band.” <\/p>\n (20) Avoiding this, that no man should blame us.<\/strong>He gives this as the reason why he wished men thus appointed to travel with him. He desired to guard against the suspicion of those who were too ready to suspect. His companions were to bear witness that the sums which he took up with him from the several churches were what had actually been collected. They were to be, practically, auditors of his accounts. (See Note on Act. 20:4<\/span>.) He dwells again, later on in the Epistle (2Co. 12:18-19<\/span>), on the same measure of precaution.<\/p>\n This abundance.<\/strong>The word, which primarily signifies succulence, or juiciness, as used of plants and fruits, does not occur elsewhere in the New Testament. It has rather the look of belonging to St. Lukes medical vocabulary, and is, indeed, used by Hippocrates (De Gen,<\/em> p. 28) of the full habit of body of a youth attaining puberty.<\/p>\n 20<\/strong>. <\/strong> Avoiding<\/strong> Refers to we <\/strong> in 2Co 8:18<\/span>. <\/p>\n This abundance<\/strong> In regard to the large amount of money collected and administered<\/strong>, that is, distributed at Jerusalem.<\/p>\n ‘Avoiding this, that any man should blame us in the matter of this bounty which is ministered by us, for we take thought for things honourable, not only in the sight of the Lord, but also in the sight of men.’<\/p>\n Yet it also assures that no one will be able to accuse Paul of self-seeking, or even dishonesty. He wants to make sure that there can be no danger of him or anyone else being accused of misuse of the funds. Being responsible for ministering funds is a dangerous position, says Paul, and it behoves Christians to ensure that all sensible precautions are taken, not only to prevent misappropriation, but also to prevent the possibility of malicious slander. It is not only good to be honourable in the Lord’s sight, it is equally good to be seen as honourable in the sight of men, for that too brings honour on the Lord.<\/p>\n That this was a common precaution in the first century is suggested by Philo’s similar reference to the selection of highly regarded people from every town to accompany the temple contributions to Jerusalem (The Special Laws 1:78).<\/p>\n 2Co 8:20<\/span> . ] goes along with in 2Co 8:18<\/span> . We have sent also the brother, who is honoured by all, and in addition has been chosen by the churches as our associate in this matter, inasmuch as we thereby avoid this, that no one<\/em> , etc. Rckert (comp. de Wette) arbitrarily, because with unnecessary harshness, holds that Paul has abandoned the construction, and instead of writing , has put the participle, because he had had in his mind the thought: “I have caused him to be elected.” Hofmann connects it in an abnormal construction with . , which in itself would be admissible (see on 2Co 1:7<\/span> ), but cannot suit here, because . . . was a definition of the aim contemplated not by Paul, but by the ; the connection would be illogical.<\/p>\n According to linguistic usage, (see Kypke, Obss.<\/em> II. p. 259 f., 344; Schott on 2 Thess. p. 271) may mean: (1) making this arrangement<\/em> [282] (so, in the main, Kypke, Rckert, Hofmann), in which case there is not brought out any significant bearing of the words, and besides, the aorist<\/em> participle could not but be expected; or (2) inasmuch as we draw back from this, shrink from and avoid this<\/em> (Hesychius: ); so Chrysostom, Theophylact, Luther, and most, following the Itala and Vulgate: “devitantes,” Gothic: “bivandjandans.” Comp. LXX. Mal 2:5<\/span> . The latter is to be preferred as most appropriate in the connection, and agreeing with 2Th 3:6<\/span> . The reading <\/em><\/strong> in F G is a correct gloss. Paul in his humility and practical wisdom did not deem it beneath his dignity to obviate calumnie.<\/p>\n <\/em><\/strong> ] would in itself be superfluous, but it serves as an emphatic preparation for the following <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> .<\/em><\/strong> <\/em><\/strong> .<\/em><\/strong> <\/em><\/strong> .<\/em><\/strong> See Winer, p. 152 [E. T. 200].<\/p>\n <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> .] <\/em><\/strong> <\/em><\/strong> after the notion of anxiety (Baeumlein, Partik.<\/em> p. 288), which lies in .: that no one may reproach us<\/em> (as if we were embezzling, not dealing conscientiously with the distribution, and the like) in this abundance<\/em> .<\/p>\n ] in puncto<\/em> of this abundance. Comp. ., 2Co 8:18<\/span> ; <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> .<\/em><\/strong> , 2Co 8:19<\/span> .<\/p>\n <\/em><\/strong> , from <\/em><\/strong> , dense, thick<\/em> , means in Homer ( Il.<\/em> xxii. 263, xvi. 857, xxiv. 6): “habitudo corporis firma et succulenta,” Duncan, Lex.<\/em> , ed. Rost, p. 20. Afterwards it occurs in all relations of the adjective, as in reference to plants and fruits (Theophr., Herod. i. 17), to speech (Diog. Laert. 10:83), to tone (Athen. x. p. 415 A), to snow (Herod. iv. 31), etc. Hence what<\/em> abundance is meant, is determined solely by the context. Here: abundance of charitable gifts<\/em> . According to Wetstein, Zosimus has it also four times “pro ingenti largitione.” Rckert’s proposal to understand it of the great zeal of the contributors<\/em> , which was produced through the apostle’s ministry ( . ), would only be admissible in the event of there being anything in the context about such zeal. As it is, however, <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> . <\/em><\/strong> <\/em><\/strong> is in substance the same as <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> in 2Co 8:19<\/span> . Comp. 2Co 8:3<\/span> .<\/p>\n [282] In this case would not have to be taken as equivalent to ( preparing ourselves for this<\/em> ), but as simple accusative of the object, as in Polyb. ix. 24. 4 : , Arrian, An<\/em> . v. 17. 4; Wis 14:1 ; 2Ma 5:1 . Comp. Blomfield, Gloss, in Aesch. Pers<\/em> . p. 157 f.<\/p>\n 20 Avoiding this, that no man should blame us in this abundance which is administered by us: <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 20. Avoiding this<\/strong> ] As shipmen avoid a rock or shelf, ; for it is a seafaring term, and shows how shy we should be of doing aught that may render our honesty suspected. Ego si bonam famam servasso, sat dives ere, <\/em> said he in the Comedy. <\/p>\n 20.<\/strong> ] taking heed of this<\/strong> (‘ devitantes<\/em> ,’ Vulg. . , Theophyl.: the participle belongs to , 2Co 8:19 being parenthetical) that no one blame us<\/strong> (ref.) in the matter of this abundance<\/strong> (of contributions) which is being ministered by us<\/strong> . On , Meyer observes, “from , ‘compact,’ ‘solid;’ is used in Homer (Il. . 363, . 857, . 6) of a firm and succulent habit of body. Later, we have it in all the various references of the adjective, e.g. of abundance of plants and fruits (Theophr.), of discourse (Diog. Lart. x. 83), of tone (Athen [13] x. p. 415 A), &c. What kind<\/em> of abundance is meant, the context therefore alone determines.” Wetst. says, “ apud Zosimum quater pro ingenti largitione<\/em> .”<\/p>\n [13] Athenagoras of Athens, 177<\/p>\n 2Co 8:20<\/span> . . . .: avoiding this<\/em> ( might mean “to prepare” as at Wis 14:1 , 2Ma 5:1 , but Mal 2:5<\/span> and reff. make us decide for the Vulgate rendering devitantes<\/em> ; the metaphor is a naval one, of shifting sail so as to avoid an enemy’s pursuit), that any man should blame us in the matter of this bounty<\/em> (see 2Co 12:18<\/span> ; = full, ripe, rich, as at 1Ki 1:9<\/span> , Job 34:19<\/span> , Isa 34:7<\/span> , Jer 5:5<\/span> , and so stands for a considerable and liberal a “fat” contribution) which is being administered by us<\/em> . For the broken constr. . . . cf.<\/em> 2Co 5:12 , 2Co 7:5<\/span> .<\/p>\n Avoiding. Greek. stellomai. Only here and 2Th 3:6. <\/p>\n that no man = lest (Greek. me) any one (Greek. tis. App-123,), <\/p>\n blame. Greek. momaomai See 2Co 6:3. <\/p>\n abundance. Greek. hadrotes. Only here. <\/p>\n 20.] taking heed of this (devitantes, Vulg.- . , Theophyl.:-the participle belongs to , 2Co 8:19 being parenthetical) that no one blame us (ref.) in the matter of this abundance (of contributions) which is being ministered by us. On , Meyer observes, from , compact, solid;-is used in Homer (Il. . 363, . 857, . 6) of a firm and succulent habit of body. Later, we have it in all the various references of the adjective, e.g. of abundance-of plants and fruits (Theophr.), of discourse (Diog. Lart. x. 83), of tone (Athen[13] x. p. 415 A), &c. What kind of abundance is meant, the context therefore alone determines. Wetst. says, apud Zosimum quater pro ingenti largitione.<\/p>\n [13] Athenagoras of Athens, 177<\/p>\n 2Co 8:20. , in this abundance) This term does not permit the Corinthians to be restricted [niggardly] in their contribution.<\/p>\n 2Co 8:20<\/p>\n 2Co 8:20 <\/p>\n avoiding this, that any man should blame us in the matter of this bounty which is ministered by us:-Paul was careful that others should accompany him in the gathering and the delivering of these gifts that no man should blame him in the handling of the bounties. <\/p>\n that: 2Co 11:12, Mat 10:16, Rom 14:16, 1Co 16:3, Eph 5:15, 1Th 5:22 <\/p>\n Reciprocal: Gen 31:32 – before 2Ki 22:7 – they dealt faithfully Ezr 8:25 – weighed Ezr 8:33 – weighed Act 4:35 – at Rom 12:17 – Provide 2Co 6:3 – General 1Th 4:12 – ye may walk<\/p>\n 2Co 8:20. These precautionary measures were taken to prevent any questioning as to how the money was being handled. A man who is entrusted with the property of another should wish to protect himself from any suspicion of dishonesty. I have known of cases where brethren who handled the money of the congregation would resent all inquiries about the amount in their hands. They would probably make some peevish remark such as, “if you think I am not honest, I will just turn the job over to someone else.” There is something wrong with a brother who takes such an attitude, to say the least, and he lays himself open to just suspicion.<\/p>\n 2Co 8:20. avoiding this, that any man should blame us in the matter of this bounty. The word readiness means thickness, fulness, exuberance; and refers probably to the largeness of their contribution, and possible surmises as to his strict fidelity, which he would take means to ward off;which is ministered by us.<\/p>\n Note here, The holy wisdom of this great apostle, in joining some other persons with himself, as Titus and Luke, &c. in the distribution of this charity; lest evilminded men should suspect him of dishonesty, he takes care to cut off all occasion of suspicion, that he either kept any part of this large contribution to himself, or distrubuted it unfaithfully unto others; Avoiding this, that no man should blame us. <\/p>\n Note, 2. The reason also assigned by the apostle for this his prudential management; namely, because as a minister and a Christian he was obliged to provide and take care that all things be done blamelessly in the sight of God.<\/p>\n The apostle by this his example, recommends to all ministers and private Christians a prudential foresight of such scandalous imputations as they may be exposed to by the world, let their sincerity in their actions be what it will; and lets us see how we ought to provide against them.<\/p>\n Any one of these upright persons alone, either St. Paul alone, Titus alone, or St. Luke alone, were sufficient to be entrusted alone with the distribution of this charity; but the apostle did not know what a censorious world might say? and therefore to cut off all occasion, and to prevent all suspicion, he wisely appoints several persons to be witnesses of this action. If there be not in some cases overmuch caution, all is too little, and not enough.<\/p>\n Verse 20<\/strong> <\/strong> Paul was glad to have companions so that he would be above suspicion in the handling of the money. <\/p>\n avoiding this, that any man should blame us in the matter of this bounty which is ministered by us: <\/p>\n Verse 20 <\/p>\n In this abundance; in respect to this property, namely, the money contributed.<\/p>\n 8:20 Avoiding this, that no man should blame us in this {l} abundance which is administered by us:<\/p>\n (l) In this plentiful liberality of the churches, which is committed to our trust.<\/p>\n Paul was very conscious of his need to guard his project and the people involved in it from any charge of financial mismanagement. Doing what was correct was not enough for Paul. He wanted to make sure that everyone perceived what he did as honest and above board as well. Paul had learned to anticipate the suspicions or accusations of those who viewed his ministry critically and to take necessary precautions.<\/p>\n "Cicero’s words (De officiis<\/span> 2.21.75) are appropriate: ’but the main thing in all public administration and public service is to avoid even the slightest suspicion of avarice’ . . ." [Note: Martin, p. 279.] <\/span><\/p>\n Some observers doubtless wondered if Paul was using the money of other people for his own advantage. Others probably suspected him of skimming a certain percentage of the large gift off the top as his commission. To guard against any misunderstanding Paul had originally thought that he would not accompany the delegates who carried the money to Jerusalem (1Co 16:3-4; cf. 2Co 1:16; Rom 15:25). He had also insisted that the churches rather than he appoint the delegates (1Co 16:3) and that two delegates accompany Titus to Corinth before he arrived (2Co 8:18-19; 2Co 8:22-23). He sought to apply the wisdom of Pro 3:4, which 2Co 8:21 virtually restates.<\/p>\n We need to apply Paul’s wise caution in our day when so many professed servants of the Lord have proved deceitful. We cannot afford to be naive or careless about doing things that are honorable in the sight of all men.<\/p>\n Avoiding this, that no man should blame us in this abundance which is administered by us: 20. avoiding this ] The word is used in Greek of furling the sails of a vessel to avoid a disaster. It occurs again in the N.T. in 2Th 3:6. But it may perhaps be translated making this arrangement. … Continue reading “Exegetical and Hermeneutical Commentary of 2 Corinthians 8:20”<\/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-28898","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/28898","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=28898"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/28898\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=28898"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=28898"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=28898"}],"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: 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: Expository Notes with Practical Observations on the New Testament<\/b><\/i><\/h4>\n
Fuente: Gary Hampton Commentary on Selected Books<\/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
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"