14. For we stretch not<\/em> ] The meaning is, For we are not straining ourselves beyond our due limits in claiming you as our charge, for it is an undeniable fact that we came (the tense is the simple past in the original and the word has the sense of anticipating others<\/em> in coming) as far as you in our work of preaching the Gospel. Corinth was the farthest point the Apostle had yet reached.<\/p>\n For we stretch not ourselves beyond our measure – <\/B>In coming to preach to you we have not gone beyond the proper limits assigned us. We have not endeavored to enlarge the proper boundaries, to stretch the line which limited us, but have kept honestly within the proper limits.<\/P> As though we reached not unto you – <\/B>That is, as if our boundaries did not extend so far as to comprehend you. We have not overstepped the proper limits, as if Greece was not within the proper sphere of action.<\/P> For we are come as far as to you … – <\/B>In the regular work of preaching the gospel we have come to you. We have gone from place to place preaching the gospel where we had opportunity; we have omitted no important places, until in the regular discharge of our duties in preaching we have reached you and have preached the gospel to you. We have not omitted other places in order to come to you and enter into the proper field of labor of others, but in the regular work of making the gospel known as far as possible to all people we have come to Corinth. Far as it is, therefore, from the place where we started, we have approached it in a regular manner, and have not gone out of our proper province in doing it.<\/P><\/p>\n Verse 14. For we stretch not ourselves beyond<\/B><\/I>] We have not proceeded straight from Macedonia through Thessaly, and across the Adriatic Gulf into Italy, which would have led us beyond<\/I> you westward<\/I>; but knowing the mind of our God we left this direct path, and came southward<\/I> through Greece<\/I>, down into Achaia<\/I>, and there we planted the Gospel. The false apostle has therefore got into our province<\/I>, and entered into our labours, and there boasts as if the conversion of the heathen Achaians had been his own work. As there is an allusion here to the stadium<\/I>, and to the Olympic games in general, we may consider the apostle as laying to the charge of the disturber at Corinth that he had got his name surreptitiously inserted on the military list; that he was not striving lawfully; had no right to the stadium<\/I>, and none to the crown<\/I>. See the observations at the end of 1Co 9<\/span>; “<\/I>1Co 9:27<\/I><\/span>“<\/I> and the note on ver. 13 of this chapter; “<\/I>2Co 10:13<\/I><\/span>“<\/I><\/P><\/p>\n For in our boasting of you as our converts, amongst whom I have preached the gospel, and God hath made my preaching successful; <\/P> we stretch not ourselves beyond our measure, and arrogate that to ourselves which belongeth not to us: for the thing is true, and ye know that in our <\/P> preaching the gospel we have come as far as unto you, and that God hath given our labours success amongst you. <\/P> <\/p>\n 14.<\/B> “We are not stretchingourselves beyond our measure, as<\/I> (we should be) if<\/I> wedid not reach unto you: (but we do), for as far as even to you havewe come in preaching the Gospel.”<\/P><\/p>\n For we stretch not ourselves beyond our measure<\/strong>,…. They did not go beyond the bounds set them by the purpose and providence of God, by going to Corinth; nor did they boast of things without their measure, when they spoke of their labours, and of the success of their ministrations among them; nor did they assume and arrogate to themselves what did not belong to them, when they claimed an authority over them, and a right of exercising their apostolical office among them:<\/p>\n as though we reached not unto you<\/strong>; by right, or according to the will of God, and the measuring line and bounds he drew and fixed for them:<\/p>\n for we are come as far as to you also in preaching the Gospel of Christ<\/strong>. The case is clear, it is a plain matter of fact, that they were not only come to other places, where they had preached the Gospel, and planted churches, but as far as to Corinth also, where they came “in, by, or with the Gospel of Christ”: not their own, or what was of their own invention, but Christ’s; of which he is the author, minister, and subject; they did not come without something with them; they came with the good news and glad tidings of salvation by Christ; they came preaching the Gospel, which was owned for the conversion of many souls, and for the raising a very considerable church; all which was a full proof that they were of right, and not by usurpation, come to them; that they had not thrusted themselves in, where they had no business, and consequently still retained a power over them.<\/p>\n We stretch not ourselves overmuch <\/B> ( <\/SPAN><\/span>). Apparently Paul made this double compound verb to express his full meaning (only in Gregory Nazianzen afterwards). “We do not stretch ourselves out beyond our rights.”<\/P> We came even as far as unto you <\/B> ( <\/SPAN><\/span>). First aorist active indicative of <\/SPAN><\/span>, to come before, to precede, the original idea which is retained in Mt 12:28<\/span> (Lu 11:20<\/span>) and may be so here. If so, it means “We were the first to come to you” (which is true, Ac 18:1-18<\/span>). <\/P> <\/p>\n We stretch not ourselves beyond our measure [ ] <\/SPAN><\/span>. The verb only here in the New Testament. The A. V. is needlessly verbose. Rev., better, stretch not ourselves overmuch. <\/P> As though we reached not unto you. Lit., as not reaching. Paul would say : It is not as if God had not appointed our apostolic labor to reach to you. If He had not thus appointed, then our desire to labor among you would have been an overstretching of ourselves. Therefore, in boasting of our labor in Corinth, we do not boast beyond our measure. <\/P> We are come [] <\/SPAN><\/span>. Rev., we came. The verb originally means to come before, anticipate, as 1Th 4:15<\/span> (A. V., prevent; Rev., precede); but it gradually loses the idea of priority, and means simply come to, arrive at. So Mt 12:28<\/span>; Phi 3:16<\/span>. It may possibly be used here with a hint of the earlier meaning, were the first to come. See Rev., margin.<\/P> <\/p>\n <\/strong><\/p>\n 1) “For we stretch not ourselves beyond our measure,”<\/strong> (ou gar huperkteinomen heautous) “For we do not overstretch ourselves,” or do not go outside our territory of God’s call and commission in bringing the gospel to you all, Act 26:15-18<\/span>.<\/p>\n 2) “As though we reached not unto you “<\/strong> (hos me ephiknoumenoi eis humas) “as not reaching to you;” Corinth was at this time the farthest point West to which Paul had carried the gospel, 2Co 5:20-21<\/span>.<\/p>\n 3) “For we are come as far as to you also “<\/strong> (achri gar kai humon ephthasamen) “For we even came as far as to you all;” 1Co 3:5<\/span>; 1Co 3:9<\/span>; 1Co 4:15-21<\/span>; 1Co 9:1<\/span>.<\/p>\n 4) “In preaching the gospel of Christ,”<\/strong> (en to euangellio tou Christou) “in the gospel of Christ,” in declaring, bearing or preaching it, 1Co 1:17-18<\/span>; 1Co 15:1-4<\/span>.<\/p>\n 14. For we do not overstretch. He alludes to persons who either forcibly stretch out their arms, or raise themselves up on their feet, when wishing to catch hold of what is not at their hand, (784) for of this nature is a greedy thirst for glory, nay more, it is often more disgusting. For ambitious persons do not merely stretch out their arms and lift up their feet, but are even carried headlong with the view of obtaining some pretext for glorying. (785) He tacitly intimates that his rivals were of this stamp. He afterwards declares on what ground he had come to the Corinthians — because he had founded their church by his ministry. Hence he says, in the gospel of Christ; for he had not come to them empty, (786) but had been the first to bring the gospel to them. The preposition in is taken by some in another way; for they render it, by the gospel, and this meaning does not suit ill. At the same time, Paul seems to set off to advantage his coming to the Corinthians, on the ground of his having been furnished with so precious a gift. <\/p>\n (784) “ Εκτείνω is to extend, to stretch himselfe to the full of his measure: ὑπερεκτείνω, to stretch himselfe beyond it, — to tenter himself far beyond his scantling.” — Leigh’s Critica Sacra. — Ed. <\/p>\n (785) “ Courent a bride auallee, et sont comme transportez a pour chasser quelque couleur de re glorifier;” — “They run with a loose bridle, and are, as it were, hurried forward with the view of obtaining some pretext for glorying.” <\/p>\n (786) “ Vuide ne despourueu;” — “Empty nor unprovided.” <\/p>\n (14) For we stretch not ourselves . . . as though we reached not unto you.<\/strong>Some of the better MSS. omit the negative, and then the sentence must be taken as a question: Are we over-reaching (i.e.,<\/em> transgressing boundaries), as though you were not within the limit assigned to us?<\/p>\n For we are come as far as to you also.<\/strong>The word for come (not the usual verb) is one which almost always in the New Testament, as in classical Greek, carries with it the sense of anticipation, getting before others. (See Note on Mat. 12:28<\/span>.) And this is obviously St. Pauls meaning. We were the first to come, he says, as working within our limits; the very fact that we did so come being a proof of it. They (his rivals) came afterwards, and were intruders. On Corinth, as the then limit of his work, see Note on the preceding verse.<\/p>\n 14. <\/strong> Stretch<\/strong> Rather, overstretch. <\/em> We do not overstretch in coming to Corinth, as though we<\/strong>, in our proper field, reached not unto you<\/strong>. It is no overstrain for us to claim Corinth as within the boundary line of our apostolic mission. <\/p>\n Are come<\/strong> Literally, we have anticipated, been beforehand. <\/em> The meaning: We were beforehand, (before the Christines,) even as far as to you<\/strong>.<\/p>\n ‘For we stretch not ourselves overmuch, as though we reached not to you, for we came even as far as to you in the gospel of Christ, not glorying beyond our measure, that is, in other men’s labours, but having hope that, as your faith grows, we shall be magnified in you according to our province to further abundance, so as to preach the gospel even to the parts beyond you, not to glory in another’s province in regard of things ready to our hand.’<\/p>\n We are not over-exaggerating what we are and what we have done, says Paul. We are not over-stretching ourselves in order to reach you, making claims that we have not achieved. For when none other had we did actually stretch out and we did reach you with the Gospel of Christ. We are not, like them, glorying beyond measure, that is, glorying in other men’s labours, in what other men have achieved, what other men have reached, rather than in the measure of our own achievements. Rather our hope is that as your faith grows so it will reflect to our credit because it was we who led you to Christ. We will be vindicated by it. And we will thus be enabled to successfully and fruitfully advance further into the area that has been allocated to us by God, achieving even more successes , preaching the Gospel in places yet unreached, which are even further off from Jerusalem than you are (‘beyond you’ – see Act 1:8<\/span>).<\/p>\n The idea may include that Paul having established the Gospel in the main city, his converts become established and take that Gospel outward to the surrounding areas.<\/p>\n His point is clear. These who boast in themselves are parasites. Not for them expansion into the unknown. They prefer to follow up others, poaching on what they have achieved. For they have no power in themselves to establish new churches. They can only pick other men’s fruit, the fruit from other men’s labours. They are not true Apostles. They are scrumping.<\/p>\n ‘Not to glory in another’s province in regard of things ready to our hand.’ That is, not making our boast in what someone else has done and achieved, (like they do), not taking advantage of things ready to hand, plucking things with our hands that are easily available, and then claiming that we have somehow improved them. His words are derisory of those who make great claims for themselves and yet prove their inadequacy by not being able to achieve anything for themselves. In their self-conceit they can only act as spoilers.<\/p>\n 2Co 10:14<\/span><\/em><\/strong>. <\/strong>For we are come as far, <\/em><\/strong>&c.<\/strong> This seems to charge the false Apostle, the grand leader of the faction, who had caused all this disturbance in the church of Corinth, that without being appointed to it, without preaching the gospel in his way thither, as became an apostle, he had unlawfully crept into that church <\/p>\n 2Co 10:14<\/span> . A parenthetical (see on 2Co 10:15<\/span> ) confirmation of : for not, as though we were such as do not reach to you, do we overstretch ourselves, i.e.<\/em> , dropping the figure: for we do not usurp for ourselves any extension of our working at variance with its destined limit, as would be the case, if you lay beyond the measured-off province which is divinely assigned to us. Paul abides by his figure: for if he were not destined<\/em> to extend his official working even to Corinth, and yet wished<\/em> to do so, he would resemble a man who stretches himself beyond the boundary-line drawn for him, in order to reach to a point that lies beyond the limits which he is forbidden to overpas.<\/p>\n . ] . is to be taken in no other sense than the previous . The present<\/em> , however, denotes: as though we were persons, in whose case the reaching to you does not occur<\/em> , i.e. whose position within their measured local district implies that you are not capable of being reached by them, because, forsooth, you lie beyond the limits of this district. Luther, Beza, and many others, overlooking this continuation of the figure<\/em> , and taking , in spite of the present (and in spite of the present ), historically<\/em> , have explained it: ut si non pervenissemus<\/em> , from which error there has sprung the participle of the second aorist, supported by very weak evidence, and yet preferred by Billroth. Regarding , Winer, p. 442 [E. T. 595], very correctly remarks: “a mere conception; in point of fact, the state of the case is otherwise; compare, on the other hand, 1Co 9:26<\/span> .”<\/p>\n . . .] This is now the historical<\/em> position of the case, in confirmation of what was just figuratively<\/em> expressed by . How fraught with shame must the sum of recollections, which this simple historical fact embraced, have been for the misled portion of the church! is simply: we have arrived at<\/em> (Rom 9:31<\/span> ; Phi 3:16<\/span> ; Mat 12:28<\/span> ; 1Th 2:16<\/span> ), not: we have arrived before<\/em> (sooner than the opponents, Osiander, comp. Ewald). This important point Paul must have denoted<\/em> by some such expression as . (comp. 1Th 4:15<\/span> ).<\/p>\n . . .] The gospel of Christ is conceived as the official element in which the took place: in the matter of the gospel, i.e. in functione evangelica<\/em> (Bengel). Comp. Rom 1:9<\/span> ; 2Co 8:18<\/span> ; Php 4:3 ; 1Th 3:2<\/span> .<\/p>\n 14 For we stretch not ourselves beyond our measure<\/em> , as though we reached not unto you: for we are come as far as to you also in preaching<\/em> the gospel of Christ: <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 14. For we stretch not, &c.<\/strong> ] , we tenter not ourselves beyond our scantling. <\/p>\n 14.<\/strong> ] Further explanation of . . . For we are not stretching ourselves beyond (our bounds), as<\/strong> (we should be doing) if we did not reach to you<\/strong> (not, as if we had not<\/em> reached to you, as Luth., Beza: the pres. betokens the allotment<\/em> of the field of apostolic work as his own, ‘ut si non perveniamus.’ The shews that the case is only a supposed<\/em> one: so also 1Co 4:18<\/span> , but compare 1Co 9:26<\/span> , <\/strong> , where the case is the real<\/em> one; see Winer, edn. 6, 55.1 [a]): for even as far as<\/strong> [ unto<\/strong> ] you did we advance<\/strong> (the proper<\/em> meaning of must hardly be pressed here: the Apostle would not introduce a distinct thought by a word of secondary importance in the sentence) in the gospel<\/strong> (the element in which our advance was made: ‘the gospel<\/em> ’ = ‘the promulgation of the gospel<\/em> ’).<\/p>\n 2Co 10:14<\/span> . . . .: for we stretch not ourselves overmuch, as though we reached not unto you<\/em> ( indicating that the case is only a hypothetical one; cf.<\/em> 1Co 4:18<\/span> ); for we came<\/em> ( being used as in modern Greek; see reff.) as far as unto you in the Gospel of Christ<\/em> . Corinth was the westernmost point that he had reached. This verse, it will be observed, is parenthetical, and is introduced to make it clear that Corinth was part of his appointed sphere; cf.<\/em> 1Co 3:5<\/span> ; 1Co 4:15 ; 1Co 9:1<\/span> .<\/p>\n stretch . . . beyond. Greek. huperekteino, stretch out over. Only <\/p>\n here. unto. Greek. eis. App-104. <\/p>\n gospel. Compare App-140. <\/p>\n 14.] Further explanation of . . . For we are not stretching ourselves beyond (our bounds), as (we should be doing) if we did not reach to you (not, as if we had not reached to you, as Luth., Beza: the pres. betokens the allotment of the field of apostolic work as his own, ut si non perveniamus. The shews that the case is only a supposed one: so also 1Co 4:18, but compare 1Co 9:26, , where the case is the real one; see Winer, edn. 6, 55.1 [a]): for even as far as [unto] you did we advance (the proper meaning of must hardly be pressed here: the Apostle would not introduce a distinct thought by a word of secondary importance in the sentence) in the gospel (the element in which our advance was made: the gospel = the promulgation of the gospel).<\/p>\n 2Co 10:14. ) for we stretch not ourselves beyond our measure.- , for as far as) Paul proves from the effect, that the Corinthians were included in the rule marked out to him by God.- , in the office of (preaching) the Gospel) comp. 2Co 2:12, [- , when I came to (preach) Christs Gospel.]<\/p>\n 2Co 10:14<\/p>\n 2Co 10:14 <\/p>\n For we stretch not ourselves overmuch, as though we reached not unto you:-He did not go beyond his measure when he came to them. The work he performed by the measure God gave him brought him unto them.<\/p>\n for we came even as far as unto you in the gospel of Christ:-Walking by the rule God gave him he came unto them in preaching the gospel of Christ. [The idea involved in overextension is as in verse 12 of a commensurateness between the person and the place which he holds, such as exists between a man and a fitting garment. If anyone wishing to be great undertakes a province which he cannot fill, he overmeasures himself. This was not the case with Paul, for God gave him his province, and he filled the Corinthian district of it, having taken possession before anyone else had set foot on it.] <\/p>\n we stretch not: 2Co 3:1-3, Rom 15:18, Rom 15:19, 1Co 2:10, 1Co 3:5, 1Co 3:10, 1Co 4:15, 1Co 9:1, 1Co 9:2 <\/p>\n the gospel: 2Co 4:4, Mar 1:1, Act 20:24, Rom 1:16, Rom 2:16, Rom 16:25, Gal 1:6-8, Col 1:5, 1Ti 1:11 <\/p>\n Reciprocal: Rom 15:20 – so 1Co 3:6 – I 2Co 10:13 – according Col 1:6 – is come Col 1:28 – Whom<\/p>\n CONCERNING THE COLLECTION<\/p>\n For we stretch not ourselves beyond our measure, as though we reached not unto you: for we are come as far as to you also in preaching the gospel of Christ: not boasting of things without our measure, that is, of other mens labours; but having hope, when your faith is increased, that we shall be enlarged by you according to our rule abundantly, to preach the gospel in the regions beyond you, and not to boast in another mans line of things made ready to our hand.<\/p>\n 2Co 10:14-16<\/p>\n There are few subjects upon which we need greater guidance than in the giving of alms. Let us see from this passage for what purposes alms were required.<\/p>\n I. There was a collection at that time made everywhere for the poor of Jerusalem.It was part of the arrangement made between St. Paul and the other Apostles that wherever he went he should remember the poor; and accordingly we find in his epistles plain traces of what he did. Here at Corinth, where there was a great deal of wealthit was probably the wealthiest place at that time of all the places in which St. Paul preached, because he had not yet come to Rome. We find the same thing was done, however, in other Churchescertainly done at Philippi and at other Churches in Macedoniaand there can be no doubt that St. Paul made these collections wherever he went. This was a temporary thing, and it just lasted for the generation and for no more.<\/p>\n II. Again, from the earliest times we find that it was laid upon the people at large to maintain the Christian ministry.A Church was founded, and as soon as a considerable body of disciples had been gathered together, it was laid upon them that it was their duty to Christ to see that the ministers who preached among them should be supported entirely by their help; they were to live of the Gospel. St. Paul himself, in certain parts of his preaching of the Gospel, maintained himself, or very nearly maintained himself; but he did it for a particular purpose, and in the doing of it he does not speak of it as if this were something excellent in him, and as if everybody was to follow his example. Quite the contrary, he speaks of it as a thing that he was permitted to do, not as a thing that everybody would be permitted to do. He was permitted to preach without receiving any support from his converts, he was permitted to maintain himself all the time. The rest of the ministers generally were not permitted to do anything of the sort, and we can see the reason: because it was of real importance that the ministers as a rule should give themselves wholly to the ministry, they should give themselves entirely to that work and not be compelled to withdraw their attention in order to obtain their livelihood. That was the second purpose for which money was everywhere required from the people, and that, it is plain, was a permanent purpose. It was not a temporary thing that was to last just for that generation, it was a permanent thing that was always to continue.<\/p>\n III. Yet again, from the very beginning the Christians were called upon to contribute to the support of their own poor, of all those who were too aged or too infirm to maintain themselves. The Christian Church held it always as an imperative duty, and the Apostles plainly enough inculcated this duty, that there should be sufficient support provided for all those who were unable to work. Widows, for instance, when they were old and unable to work, were supported by the alms of the Church, and St. Paul, in one of his epistles, makes regulations about these widowswho were to claim this support, and who were not. The administration of this kind of charity was begun even in the Church at Jerusalem. There we find that the Apostles themselves had it in their hands at first, this administration of alms for the poor; but they were so taken up, as they ought to have been taken up, with their own proper duties as ministers of the Gospel, that there was a great deal of discontent, and it was in consequence of this that the seven deacons were appointed in order that the administration of these alms should be in their hands, and that the Apostles should be free to do their own proper work, namely, to evangelise the world.<\/p>\n IV. St. Paul speaks of support being given in what may be called the perpetual missionary work of the Church, that is, he was not content to remain at Corinth, it was not right that he should. He was to go and preach to the Gentiles beyond Corinthhe did, in fact, go on to Illyricumand plainly calls upon the Corinthian Church to provide the means of doing so.<\/p>\n Archbishop Temple.<\/p>\n 2Co 10:14. As though we reached not. Had the commission given to Paul not included the city of Corinth, his going that far would have made him chargeable with stretching himself beyond his proper measure. We are come is equivalent to saying that his “assigned territory” reached as far as Corinth.<\/p>\n Verse 14<\/strong> <\/strong> He did not go out of the sphere assigned to him when he preached at Corinth. He even went to Corinth to fulfill his mission. <\/p>\n 2Co 10:14-16. We stretch not, &c. In preaching at Corinth, we do not, like the false teacher, go out of our line, as not reaching to you; but we are come even as far as you By a gradual, regular process, having taken the intermediate places in our way. The apostles themselves, (unless they received particular direction to that purpose, see Act 16:6-7,) were not at liberty to preach in some countries, and pass by others. St. Paul, therefore, following this rule, preached in all the countries of the Lesser Asia, beginning at Jerusalem. From Asia he passed into Macedonia, where he preached in many of the chief cities. Then he preached in Greece, and particularly at Athens; and at last came to Corinth, in a regular course of preaching the gospel, where it had not been preached before. Not Like those whom I have had so much reason to complain of; boasting of things without, or beyond, our proper measure Not intruding into churches planted by other mens labours Where we have no natural and proper call. The apostle justly considered the false teachers coming, and establishing himself in the Corinthian church, as one of its ordinary pastors, and his assuming the direction of that church, in opposition to him, as an unlawful intrusion; because that church having been planted by St. Paul, the edification and direction of it belonged only to him, and the bishops and deacons ordained by him. Besides, this intruder, by pretending to more knowledge than the apostle, and by assuming an authority superior to his, endeavoured to draw the Corinthians from following his doctrines and precepts. Macknight. But having hope, when your faith is increased And I can leave you to the care of your ordinary teachers; to be by you enlarged according to our rule That is, with respect to our line of preaching; abundantly. To preach the gospel in the regions beyond you The apostle hoped that the believers at Corinth would soon be so well instructed in the doctrines of the gospel, and so confirmed in the faith, as to render it proper for him to leave them to the care of others; and to go and preach the gospel in the countries beyond them, where the gospel had not been preached, namely, in the regions of Italy and Spain, whither we know he intended to go. For in Laconia, Arcadia, and the other countries of Peloponnesus, which composed the Roman province of Achaia, he had already preached the gospel, as is plain from the inscription of both his letters to the Corinthians. And not to boast in another mans line Or province, marked out, as it were, by a line; of things made ready to our hand As some, who are very solicitous about their own case, affect to do, and then pride themselves in sowing the ground which others had cleared. As the apostle here contrasts his own behaviour with that of the false teacher, we may infer, from what he says, that that teacher took to himself great praise for having instructed the Corinthians more perfectly than, he said, Paul had done, and for having regulated the affairs of the church, which he pretended had been left in disorder by the apostle.<\/p>\n For we stretch not ourselves overmuch, as though we reached not unto you: for we came even as far as unto you in the gospel of Christ: <\/p>\n Verse 14 <\/p>\n Beyond our measure; beyond our proper sphere.<\/p>\n For we stretch not ourselves beyond [our measure,] as though we reached not unto you: for we are come as far as to you also in [preaching] the gospel of Christ: 14. For we stretch not ] The meaning is, For we are not straining ourselves beyond our due limits in claiming you as our … Continue reading “Exegetical and Hermeneutical Commentary of 2 Corinthians 10:14”<\/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-28931","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/28931","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=28931"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/28931\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=28931"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=28931"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=28931"}],"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: Church Pulpit Commentary<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Gary Hampton Commentary on Selected Books<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/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","protected":false},"excerpt":{"rendered":"