10<\/strong>. And indeed<\/em> ] should be For indeed<\/strong>. Their practice of the Divine lesson, as described in this verse, showed that they were truly “taught of God” to this effect.<\/p>\n ye do it towards all the brethren which are in all Macedonia<\/em> ] Thessalonica was a prosperous commercial city and the capital of Macedonia (see Introd<\/em>. Chap. I.). It was the natural centre of the Macedonian Churches including Philippi and Bera, with other communities which had probably sprung up around these principal towns. The Thessalonian Christians were using their position and influence for the good of their brethren around them, and thus giving proof that they had learnt the great lesson of Divine grace. Silas and Timothy, recently returned from Macedonia (Act 18:5<\/span>; see ch. 1Th 3:6<\/span>), had doubtless told the Apostle how well they did their duty towards the neighbour Churches (comp. ch. 1Th 1:7-8<\/span>, and notes).<\/p>\n but we beseech you, brethren<\/em> ] should be exhort<\/strong> (R. V.), as in 1Th 4:1<\/span> (comp. note, also on “comfort,” ch. 1Th 3:2<\/span>); same word in 1Th 4:18<\/span>, and ch. 1Th 5:11 ; 1Th 5:14<\/span>.<\/p>\n that ye increase<\/em> &c.] Better rendered, that you abound still more<\/strong>; the Apostle repeats the exact phrase employed in 1Th 4:1<\/span>, which takes up the verb of ch. 1Th 3:12<\/span> (see notes).<\/p>\n In all Christian virtues growth is possible and desired, but “brotherly love” above others is susceptible of constant and unlimited increase. The Apostle reverts to this point once more, in ch. 1Th 5:16<\/span>.<\/p>\n Philadelphia<\/em> (brother-love) in common Greek did not go beyond its literal sense. In Christian speech it was at once applied to the “brothers” of the new life in Christ, those who are united in the acknowledgement of God as their Father (ch. 1Th 1:1<\/span>, see note). Comp. 1Jn 4:21 ; 1Jn 5:1<\/span>, “This commandment have we from Him, that he who loveth God love his brother also. Whosoever loveth Him that begat, loveth him also that is begotten of Him.” The word recurs in Rom 12:10<\/span>; Heb 13:1 ; 1Pe 1:22<\/span>; also in 2Pe 1:7<\/span>, where in “brother-love” charity<\/em> (or love<\/em>) is directed to he “supplied,” as its spiritual and universal principle.<\/p>\n From the second topic of his “charge,” which the Apostle is happily able to dismiss in a few words, he proceeds to the third: <\/p>\n And indeed ye do it – <\/B>See the notes on 1Th 1:7<\/span>.<\/P> But we beseech you, brethren, that ye increase more and more – <\/B>See the notes at 1Th 3:12<\/span>. Here, as elsewhere, the apostle makes the fact that they deserved commendation for what they had done, a stimulus to arouse them to still higher attainments. Bloomfield.<\/P><\/p>\n Verse 10. Ye do it toward all the brethren<\/B><\/I>] Ye not only love one another at Thessalonica, but ye love all the brethren in Macedonia; ye consider them all as children of the same Father; and that all the Churches which are in Christ make one great and glorious body<\/I>, of which he is the head<\/I>.<\/P> <\/p>\n As an evidence of the truth of their love for which he commended them, and that they were taught it of God, he gives a practical instance of it in this verse; else the apostle might have been thought to flatter, or to command a love that was without fruit; and therefore he saith not, ye profess it, but ye do it:<\/B> so 2Co 8:11<\/span>, perform the doing of it.<\/I> <\/P> Toward all the brethren which are in all Macedonia; <\/B>which was a large province, wherein were planted many churches. Their love was not guided by interests, opinions, civil relations, or self-respects, but it reached to all that were brethren; and that in some real effect of it, in some work of charity, or liberality, or otherwise, not here mentioned, but we read of it, 2Co 8:1<\/span>,2<\/span>. <\/P> But we beseech you, brethren, that ye increase more and more; <\/B>but, however, their love was not yet perfect, and therefore he beseecheth them to abound more and more; either meant as to the extent of it, not to confine it only to Macedonia, or as to the degree of it, to excel men in it, as the Greek word may be rendered: and the same word the apostle useth, and upon the same account, 2Co 8:7<\/span>. Neither love, nor any other grace, is made perfect at once; even those that are taught of God, are taught by degrees. And love being a grace so suitable to the gospel, and their present suffering state, he therefore especially exhorts to a progress in it. <\/P> <\/p>\n 10. And indeed<\/B>Greek,<\/I>“For even.”<\/P><\/p>\n And indeed ye do it towards all the brethren<\/strong>,…. Whether high or low, rich or poor, bond or free, greater or lesser believers, and whether related in the bonds of nature or not; they exercised this grace of love without respect of persons, to all, and not only to all the brethren in the particular community at Thessalonica, but<\/p>\n which are in all Macedonia<\/strong>; throughout the whole country, particularly at Philippi and Berea, and other places:<\/p>\n but we beseech you, brethren<\/strong>. The Alexandrian copy reads, “beloved brethren”; and the Syriac version, “I beseech you, my brethren: that ye increase more and more”; in showing love to the brethren; which may be done both by administering to them in things temporal, by assisting them in distress, by sympathizing with them, and by giving them counsel and advice; and in things spiritual, by bearing their burdens, forbearing with them, and forgiving them; by admonishing them in love, by stirring them up to love and good works, by praying with them and for them, and by instructing and building them up in their most holy faith; and this increase, and abounding in the exercise of this grace, may respect not only the more frequent and fervent use of it, but also the larger extent of it to other objects; as not only to all the brethren in their own church, and to all that were in Macedonia, to which it did extend, but likewise to all the brethren in other parts of the world, and which are more distant and remote; and even to the poor saints at Jerusalem in particular; and accordingly we find that their love did abound unto them; see Ro 15:25<\/span>, this shows, that though brotherly love was much practised by these saints, yet it was not perfect; nor is any grace perfect as to degrees; nor is any saint perfect in the discharge of duty in this life.<\/p>\n Ye do it <\/B> ( <\/SPAN><\/span>). The <\/SPAN><\/span> refers to <\/SPAN><\/span> (to love one another). Delicate praise. <\/P> <\/p>\n <\/strong><\/p>\n 1) “And indeed ye do it”<\/strong> (kai gar poieite auto) “For indeed ye do it”; They did love one another as evidenced and reported by Timothy, 1Th 3:6-7<\/span>.<\/p>\n 2) “Toward all the brethren”<\/strong> (eis pantas tous adelphous) “to or toward all the brothers”; True love manifests itself in a desire to be with other brethren in both worship and social fellowship, Php_1:8-9.<\/p>\n 3) “Which are in all Macedonia”<\/strong> (tous en hole te makedonia) “in all Macedonia”; as they became good examples of Christian-care, concern, and compassion for others, 1Th 1:7-8<\/span>.<\/p>\n 4) “But we beseech you, brethren”<\/strong> (parakaloumen de humas adelphoi) “But we exhort you brothers”; Like a coach urging his runner or fighter on to victory, Paul put his courage or encouragement forward to the Thessalonian brethren, 1Th 3:12<\/span>.<\/p>\n 5) “That ye increase more and more”<\/strong> (perisseuein mallon) “to abound more and more”; Paul yearned that these upright brethren find fuller joy in an increased manifestation of fellowship–love among themselves and others, a certain means by which the lost might be saved, 1Th 3:12-13<\/span>; 1Pe 1:22<\/span>.<\/p>\n 10 And we exhort you. Though he declares that they were sufficiently prepared of themselves for all offices of love, he nevertheless does not cease to exhort them to make progress, there being no perfection in men. And, unquestionably, whatever appears in us in a high state of excellence, we must still desire that it may become better. Some connect the verb φιλοτιμεῖσζαι with what follows, as if he exhorted them to strive at the maintaining of peace; but it corresponds better with the expression that goes before. For after having admonished them to increase in love, he recommends to them a sacred emulation, that they may strive among themselves in mutual affection, or at least he enjoins that each one strive to conquer himself; (572) and I rather adopt this latter interpretation. That, therefore, their love may be perfect, he requires that there be a striving among them, such as is wont to be on the part of those who eagerly (573) aspire at victory. This is the best emulation, when each one strives to overcome himself in doing good. As to my not subscribing to the opinion of those who render the words, strive to maintain peace, this single reason appears to me to be sufficiently valid — that Paul would not in a thing of less difficulty have enjoined so arduous a conflict — which suits admirably well with advancement in love, where so many hindrances present themselves. Nor would I have any objection to the other meaning of the verb — that they should exercise liberality generally towards others. <\/p>\n (572) “ En cest endroit;” — “In this matter.” <\/p>\n (573) “ Courageusement et d’vn grand desir;” — “Courageously and wait a great desire.” <\/p>\n (10) And indeed ye do<\/strong> it<\/em><\/strong>i.e., <\/em>love one another; but the words seem to imply a very practical form of love. This fact justifies St. Paul in saying that the Thessalonians were so taught of God.<\/p>\n Toward.<\/strong>Rather, even unto; as far as unto.<\/em> The Thessalonians charity has travelled already a long way from its starting-point at home, extending over all northern Greece. As Thessalonica had been the centre of evangelisation (1Th. 1:8<\/span>), so also of the maintenance of the Churches. The words need not necessarily (though they do probably) imply a number of missionary stations besides the three places where the Apostles had preached.<\/p>\n Increase more and more.<\/strong>A little too emphatic: abound<\/em> (or, overflow<\/em>) still more.<\/em> The words are identical with those in 1Th. 4:1<\/span>. The brotherly kindness of the Thessalonians did not spread over a wide enough area in merely traversing Macedonia, nor was it so unostentatious as true love should be.<\/p>\n 10<\/strong>. <\/strong> Ye do it<\/strong> Timothy had seen it and reported. <\/p>\n More and more<\/strong> What you have is of the right sort; let it richly abound.<\/p>\n ‘For indeed you are doing it towards all the brothers and sisters who are in all Macedonia.’<\/p>\n What a testimony was that. The Thessalonians were famed for their true and continuing love of their fellow believers. That is why Paul felt that he had no need to mention it to them (although he did).<\/p>\n ‘But we exhort you, brothers and sisters, that you abound more and more.’<\/p>\n While their love is so well known it has not reached perfection, and therefore he exhorts them not to be content but to let it grow and grow, by more and more self-giving. We can compare here Php 1:9-11<\/span> where Paul prays that love may abound yet more and more ‘in all spiritual knowledge (epignosis) and discernment’. Love to be true love must be in line with the highest ideals, and those result from spiritual knowledge and discernment.<\/p>\n 1Th 4:10<\/span> . An explanatory confirmation of the statement by an actual historical instance. Calvin finds in 1Th 4:10<\/span> an argumentum a majore ad minus<\/em> : “nam quum eorum caritas per totam Macedoniam<\/em> se diffundat, colligit non esse dubitandum, quin ipsi mutuo inter se<\/em> ament.” But the emphasis rests not on and , but on and . Also the opinion of de Wette, whom Koch follows, that an additional reason is here adduced why the Thessalonians require no further exhortation, is to be rejected, as then would require to be written instead of , because cannot be co-ordinate with the preceding .<\/p>\n ] not equivalent to simple (so most critics), and also not quin etiam<\/em> , or imo<\/em> (Calvin), but for also<\/em> ; comp. Hartung, Partikell<\/em> . I. p. 137 f. Whilst is a justification of , the idea of is carried on to the idea of by means of the corresponding .<\/p>\n ] has the chief accent; it denotes the actual practice.<\/p>\n ] scilicet<\/em> , , not (Baumgarten-Crusius and Koch).<\/p>\n ] to increase yet more, scilicet<\/em> , in brotherly love. Musculus, appealing to Phi 4:12<\/span> , arbitrarily takes absolutely, whilst he makes a new train of thought commence with : “qua eos redigat in ordinem, qui doctrina charitatis ad ignaviae suae, desidiei, curiositatis et quaestus occasionem abutebantur, nihil operis facientes, sed otiose ac curiose circumeundo ex aliorum laboribus victitantes,” and finds the meaning: “ut abundetis<\/em> magis, h. e. ut magis in eo sitis, ut copiam<\/em> eorum, quae ad vitae hujus sunt sustentationem necessaria, habeatis<\/em> , quam ut penuriam patientes fratribus sitis oneri.” Equally erroneously, because unnatural, Ewald thinks that as the following , so also even , is to be included in the unity of idea with . . ., 1Th 4:11<\/span> : “to keep quiet still more, and zealously,” etc. Besides, the construction of , with a simple infinitive following, would be wholly without example. [51]<\/p>\n ] The same intensification as in 1Th 4:1<\/span> .<\/p>\n [51] Ewald in vain endeavours anew to defend the above construction of the words in his Jahrb. d. bibl. Wissenschaft<\/em> , 10 Jahrb. Gtt. 1860, p. 241 ff.: That the apostle, after he had before said that it was not necessary to write to the Thessalonians concerning brotherly love, because they sufficiently practised it, could not, without self-contradiction, proceed to say, but we exhort you yet to increase in brotherly love. In this Ewald is certainly right. But Paul only declared before that the Thessalonians practised<\/em> brotherly love that they already practised it sufficiently<\/em> we do not read; this, on the contrary, is only arbitrarily introduced by Ewald.<\/p>\n REMARK.<\/p>\n After the example of Schrader, Baur (p. 484) finds also 1Th 4:9-10<\/span> only suitable for a church which had already existed for a considerable time. How otherwise could the brotherly love of the Thessalonians, which they showed to all the brethren in all Macedonia, be praised as a virtue already so generally proved? Certainly Paul recognises the brotherly love of the Thessalonians as a “virtue already proved;” but Baur, no less than Schrader, overlooks (1) that not , but , is written; consequently, the exercise of that virtue is limited<\/em> to the Christian circle nearest<\/em> to the Thessalonians; (2) that Paul yet desires an increase<\/em> in that virtue, thus indicating that the exercise of it had only shortly before<\/em> commenced. An interval of half a year (see Introduction, 3) was accordingly a sufficient time for the Thessalonians to make themselves worthy of a praise restricted within such bounds<\/em> .<\/p>\n 10 And indeed ye do it toward all the brethren which are in all Macedonia: but we beseech you, brethren, that ye increase more and more; <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 10. Towards all the brethren<\/strong> ] This universality of their love showed the sincerity of it, and that it was for the truth’s sake, 2Jn 1:2<\/span> . One or more good men may be favoured of those that love no good man, as Jeremiah was of Nebuzaradan, because he foretold the victory. <\/p>\n 10<\/strong> .] follows up the by a matter of fact, shewing the teaching to have been in some measure effectual.<\/p>\n <\/strong> ] the <\/strong> belongs to ‘besides being taught it, ye do<\/em> it,’ <\/strong> carrying the emphasis of the sentence.<\/p>\n <\/strong> , scil. .<\/p>\n <\/strong> , viz. in this . (But there does not seem any reason, with Jowett, to ascribe this to their uneasiness about the state of the dead<\/em> : much rather (as he also states: see below) to their mistaken anticipations of the immediate coming of the Lord.) It would seem as if, notwithstanding their liberality to those without, there were some defect of quiet diligence and harmony within, which prompted this exhortation: see 2Th 3:11-12<\/span> . Thdrt. assigns another reason for it: . , , . (So also Est., Benson, Flatt, Schott, and De W.) Lnem. objects to this, that thus the Church would be divided into two sections, the one exhorted to persist and abound in their liberality, the other to work diligently to support themselves; whereas there is no trace in the text of such a division. He therefore would abandon the idea of a connexion, and treat 1Th 4:11-12 as applying to a totally distinct subject; accounting for its introduction in such close grammatical<\/em> connexion with 1Th 4:10<\/span> , by St. Paul’s rapid transitions in the practical parts of his Epistles. But we may well answer, that instances are frequent enough of exhortations being addressed to whole churches which in their application would require severing and allotting to distinct classes of persons.<\/p>\n toward. App-104. <\/p>\n beseech. Same as “exhort”, 1Th 4:1. <\/p>\n increase. Same as “abound”, 1Th 4:1. <\/p>\n 10.] follows up the by a matter of fact, shewing the teaching to have been in some measure effectual.<\/p>\n ] the belongs to -besides being taught it, ye do it,- carrying the emphasis of the sentence.<\/p>\n , scil. .<\/p>\n , viz. in this . (But there does not seem any reason, with Jowett, to ascribe this to their uneasiness about the state of the dead: much rather (as he also states: see below) to their mistaken anticipations of the immediate coming of the Lord.) It would seem as if, notwithstanding their liberality to those without, there were some defect of quiet diligence and harmony within, which prompted this exhortation: see 2Th 3:11-12. Thdrt. assigns another reason for it: . , , . (So also Est., Benson, Flatt, Schott, and De W.) Lnem. objects to this, that thus the Church would be divided into two sections, the one exhorted to persist and abound in their liberality, the other to work diligently to support themselves; whereas there is no trace in the text of such a division. He therefore would abandon the idea of a connexion, and treat 1Th 4:11-12 as applying to a totally distinct subject; accounting for its introduction in such close grammatical connexion with 1Th 4:10, by St. Pauls rapid transitions in the practical parts of his Epistles. But we may well answer, that instances are frequent enough of exhortations being addressed to whole churches which in their application would require severing and allotting to distinct classes of persons.<\/p>\n 1Th 4:10<\/p>\n for indeed ye do it toward all the brethren that are in all Macedonia.-Thessalonica was the natural center of the Macedonian churches, including Philippi and Berea, with other congregations which had sprung up around these principal cities. The Thessalonian Christians were using their position and influence for the good of their brethren around them, and thus giving the proof that they were deeply interested in the Lords work. Silas and Timothy had recently returned from Macedonia (3:6; Act 18:5), and had doubtless informed Paul of their zeal in behalf of the brethren around them.<\/p>\n But we exhort you, brethren, that ye abound more and more;-[That for which Paul had prayed (3:12) is now the subject of an earnest exhortation. What had formerly applied to the whole of a God-pleasing course is now applied to brotherly love. He exhorts them to seek opportunities to express, their love in brethren beyond Macedonia. Embrace in intellectual and practical interest a wider extent of the brotherhood in Christ. The present obstacle to love is selfishness or exorbitant fondness for ones own interests, for which we have all reason to humble ourselves before God, and give love the unlimited sway of our being, so that we shall ungrudgingly delight in our brethren in Christ, seek their advancement in Christian excellence, and help them in all ways we can.]<\/p>\n all the: 1Th 1:7, 2Co 8:1, 2Co 8:2, 2Co 8:8-10, Eph 1:15, Col 1:4, 2Th 1:3, Phm 1:5-7 <\/p>\n that ye: 1Th 4:1, 1Th 3:12, Phi 1:9, Phi 3:13-15, 2Pe 3:18 <\/p>\n Reciprocal: Psa 71:14 – praise Zep 2:3 – seek righteousness Mat 25:40 – Inasmuch Joh 13:34 – That ye love Act 9:36 – full Act 16:9 – Macedonia Act 16:34 – when Rom 12:1 – beseech 1Co 16:14 – General 2Co 8:7 – see 2Co 9:1 – it is 2Co 9:10 – increase Eph 4:16 – edifying Col 2:19 – increaseth 1Th 5:11 – even 2Th 3:4 – that Heb 6:11 – we desire Heb 13:1 – General 1Pe 4:8 – fervent 2Pe 1:7 – brotherly 1Jo 4:7 – love is Rev 2:4 – because<\/p>\n QUIET WORK<\/p>\n We exhort you that ye study to be quiet, and to do your own business, and to work with your own hands, even as we charged you.<\/p>\n 1Th 4:10-11<\/p>\n While no good man can look on with indifference at the conditions of life in England, while a selfish acquiescence in mere personal comfort is profoundly immoral, it is quite possible, on the other hand, to dwell on these things in a morbid and unprofitable manner. Let us, as one help against morbid anxiety, leading as it so often does to spurious excitementlet us remember always that the world is in Gods hands, not in the Devils, and not at all in ours; and further, that things may not be as bad as they seem to us. Nor is it true to assert that the masses are being utterly neglected, or that a very vast permanent work has not been, and is not going on among them. Much is being done, but much more is required.<\/p>\n I. The whole aim of our lives should be to work for God, to spread His kingdom.<\/p>\n II. The life of Christ and the life of His holiest saints will save you from needless self-reproach, if while doing your best you are neither called to, nor fitted for, any loud or prominent ministries. What was the life of our Blessed Lord on earth? Except one anecdote of His boyhood, the far greater part of His lifethirty years of His life from infancy to manhoodare summed up in the one word: the Carpenter. During all those years of silent preparations and holy quietness, growing as a lily by the water-courses, He was teaching us the eternal lesson that the Kingdom of God is within us; that the life of the true Christian is hid with Christ in God, and that the main work in the world of the vast majority of mankind iseach in our own sphere, each by the use of our special giftsto set the example of faithful duty. Let nothing rob us of the meaning of that life of utter calm and holy self-repression, of lowly service and humble silence.<\/p>\n III. If now and then in the centuries, the Church has needed the apocalyptic fulmination of the Baptist, the battling words of St. Paul, the fretting restlessness of a Bernard, the high thunderings of a Savonarola, the fierce utterances of a Luther, the passionate oratory of a Whitefield, there is yet more constant need for virtues which are within the reach of every one of us; for the quietude of Mary sitting humbly at her Saviours feet; for the soft, silent pictures of Fra Angelico; for the inward collectedness of St. Thomas Kempis; for the genial playfulness of Addison; for the magnificent studies of Newton; for the secluded life of Wordsworth; for the pastoral calm of Oberlin; for the sweet songs and parish charities of Keble; for the cloistered retirement of Newmanyes, and for millions of men who have possessed their souls in patience, and for millions of women, happily innocent of all oratory, and not learned save in gracious household ways.<\/p>\n Dean Farrar.<\/p>\n Illustrations<\/p>\n (1) When Livingstone was charged with neglecting missionary work he boldly answered, My views of missionary duty are not so contracted as those whose only ideal is a man with a Bible under his arm. I have laboured in bricks and mortar, and at the forge, and at the carpenters bench, and in medical practice, as well as in preaching. I am serving Christ when I shoot a buffalo for my men, or take an astronomical observation, or write to one of His children who forgot, during the little moment of penning a note, that charity which is eulogised as thinking no evil. <\/p>\n (2) Have we not many examples of that ornament of a meek and quiet spirit which is in the sight of God of great price? There was that good Lord Hatherley, whose glory and happiness it was, although he had I been Lord Chancellor of England, to work for forty years as a humble I Sunday-school teacher. Sunday after Sunday he had taught the children of the poor.<\/p>\n 1Th 4:10. These remarks were not in the nature of criticism, for the brethren in Thessalonica had shown their love for others in that they displayed the good example to the other Macedonians (chapter 1:7). The point is that Paul wishes them to increase in the good spirit.<\/p>\n 1Th 4:10. For indeed ye do it. Proof of the preceding clause.<\/p>\n All the brethren who are in all Macedonia. Which implies a lively intercourse with the Christians in Philippi, Bera, and perhaps at small scattered stations, offshoots from the central churches.<\/p>\n for indeed ye do it toward all the brethren that are in all Macedonia. But we exhort you, brethren, that ye abound more and more [Though their love already reached beyond the large confines of Thessalonica, and took in all Macedonia, Paul exhorts them to extend it to even a larger compass. Christian love must embrace the world]; <\/p>\n Paul’s words were only encouragements to maintain the loving behavior that they had learned and had manifested already. The Greek text has one command, "we urge," an object, "you," followed by four infinitives (1Th 4:10 b, 11), and a final clause that gives the intended outcome (1Th 4:12). Paul’s readers demonstrated brotherly love by reaching out to other needy Christians who lived in their province. They did respond to this charge and reached out still farther. This is clear from 2Co 8:1-5.<\/p>\n "Christianity sprang up in a land and culture where clan ties were strong and society was more corporate than individualistic. Not so the Greco-Roman culture; hence, Paul’s constant emphasis on love." [Note: Hubbard, p. 1354.] <\/span><\/p>\n And indeed ye do it toward all the brethren which are in all Macedonia: but we beseech you, brethren, that ye increase more and more; 10. And indeed ] should be For indeed. Their practice of the Divine lesson, as described in this verse, showed that they were truly “taught of God” to this effect. … Continue reading “Exegetical and Hermeneutical Commentary of 1 Thessalonians 4:10”<\/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-29542","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/29542","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=29542"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/29542\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=29542"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=29542"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=29542"}],"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: 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 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: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek 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: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: McGarvey and Pendleton Commentaries (New Testament)<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"