23<\/strong>. all the churches shall know<\/em> ] cf. All flesh shall know, Isa 45:2-6<\/span>; All flesh shall see, Isa 40:5<\/span>; Eze 20:48<\/span>. ‘All the Churches’ though less extensive than ‘all flesh’ (cf. Joh 17:2<\/span>; Joh 14:22<\/span>) must still be taken as widely as possible, it means not merely all the seven Churches of Asia but ‘all the churches in the world,’ hardly as Alford adds ‘to the end of time.’ We know nothing (and have no reason to think St Irenus knew more) of either the repentance or the punishment of the children of Jezebel.<\/p>\n that I am he which searcheth<\/em>, &c.] Compare Psa 7:9<\/span>, [10], Psa 26:2<\/span>; Jer 11:20<\/span>; Jer 17:10<\/span>; Jer 20:12<\/span>; also 1Ch 28:9<\/span>; 1Ch 29:17<\/span>. But the closest parallel to this phrase is Rom 8:27<\/span>, which suggests that this epithet was almost proverbial in the Apostolic age, whether applied to the Father as there or to the Son as here. It is hardly doubtful that the phrase is derived from David and Jeremiah ll. cc., but the verb used both here and in Rom. is different from any used by the LXX.<\/p>\n And I will kill her children with death – <\/B>A strong Hebraistic mode of expression, meaning that he would certainly destroy them. It has been made a question whether the word children here is to be taken literally or figuratively. The word itself would admit of either interpretation; and there is nothing in the connection by which its meaning here can be determined. If it is to be taken literally, it is in accordance with what is often threatened in the Scriptures, that children shall be visited with calamity for the sins of parents, and with what often occurs in fact, that they do thus suffer. For it is no uncommon thing that whole families are made desolate on account of the sin and folly of the parent. See the notes on Rom 5:19<\/span>. If it is to be taken figuratively, then it refers to those who had imbibed her doctrines, and who, of course, would suffer in the punishment which would follow from the propagation of such doctrines. The reference in the word death here would seem to be to some heavy judgment, by plague, famine, or sword, by which they would be cut off.<\/P> And all the churches shall know, … – <\/B>That is, the design of this judgment will be so apparent that it will convince all that I know what is in the hearts of people, even the secret acts of wickedness that are concealed from human view.<\/P> I am he which searcheth the reins and hearts – <\/B>This is clearly a claim to omniscience; and as it is the Lord Jesus who speaks in all these epistles, it is a full proof that he claims this for himself. There is nothing which more clearly pertains to God than the power of searching the heart, and nothing that is more constantly claimed by him as his special prerogative, 1Ch 28:9<\/span>; Psa 7:9<\/span>; Psa 11:4<\/span>; Psa 44:21<\/span>; Psa 139:2<\/span>; Pro 15:3<\/span>; Jer 11:20<\/span>; Jer 17:10<\/span>; Jer 20:12<\/span>; Jer 32:19<\/span>; Heb 4:13<\/span>. The word reins – <\/SPAN><\/span> nephrous – means, literally, the kidney, and is commonly used in the plural to denote the kidneys, or the loins. In the Scriptures it is used to denote the inmost mind, the secrets of the soul; probably because the parts referred to by the word are as hidden as any other part of the frame, and would seem to be the repository of the more secret affections of the mind. It is not to be supposed that it is taught in the Scriptures that the reins are the real seat of any of the affections or passions; but there is no more impropriety in using the term in a popular signification than there is in using the word heart, which all continue to use, to denote the seat of love.<\/P> And I will give unto every one of you according to your works – <\/B>To every one of you; not only to those who have embraced these opinions, but to all the church. This is the uniform rule laid down in the Bible by which God will judge people.<\/P><\/p>\n Verse 23. And I will kill her children with death<\/B><\/I>] “That is, I will certainly destroy her offspring and memory, and thereby ruin her designs. Jezebel’s two sons, being both kings were both slain; and after that, all the seventy sons of Ahab; (2Kgs 10:1<\/span>); in all which the hand of God was very visible. In the same manner God predicts the destruction of the heretics and heresies referred to; see Re 2:16<\/span>. It should seem by the expression, I am he which searcheth the reins and the hearts<\/I>, that these heretics lurked about, and sowed their pernicious doctrines secretly<\/I>. But our Saviour tells them that it was in vain, for he had power to bring their deeds to light, having that Divine power of searching into the Evilly and affections of men; and hereby he would show both them and us that he is, according to his title, The Son of God<\/I>; and hath such eyes to pry into their actions, that, like a fire<\/I>, they will search into every thing, and burn up the chaff which cannot stand his trial; so that the depths of<\/I> Satan<\/I>, mentioned in the next verse, to which this alludes, (Christ assuming here this title purposely) shall avail nothing to those who think by their secret craft to undermine the Christian religion; he will not only bring to light, but baffle all their evil intentions. See Re 17:9<\/span>.<\/P> <\/p>\n And I will kill her children, <\/B>those who are seduced by her, <\/P> with death; <\/B>I will destroy them; unless some special death, such as the plague, be here threatened. So shall all the churches near Thyatira know, that I am a God who do not only take notice of overt, scandalous acts, but of the secret thoughts, motions, counsels, and designs of mens hearts, Psa 7:10<\/span>; Jer 11:20<\/span>; 17:10<\/span>; and that I am a just God, who will deal with all according to their works. <\/P> <\/p>\n 23. her children<\/B> (Isa 57:3<\/span>;Eze 23:45<\/span>; Eze 23:47<\/span>).Her proper adherents; not those who suffer<\/I> her, but those whoare begotten of her. A distinct class from the last in Re2:22<\/span> (compare Note,<\/I> see on Re2:22<\/span>), whose sin was less direct, being that only of connivance. <\/P> kill . . . with death<\/B>Comparethe disaster that overtook the literal Jezebel’s votaries of Baal,and Ahab’s sons, 1Ki 18:40<\/span>;2Ki 10:6<\/span>; 2Ki 10:7<\/span>;2Ki 10:24<\/span>; 2Ki 10:25<\/span>.Kill with death<\/I> is a Hebraism for slay with most sure andawful death;<\/I> so “dying thou shalt die” (Ge2:17<\/span>). Not “die the common death of men” (Nu16:29<\/span>). <\/P> all the churches shallknow<\/B>implying that these addresses are designed for thecatholic Church of all ages and places. So palpably shall God’s handbe seen in the judgment on Thyatira, that the whole Church shallrecognize it as God’s doing. <\/P> I am he<\/B>the “I”is strongly emphatical: “that it is I<\/I> am He who,” c.<\/P> searcheth . . . hearts<\/B>God’speculiar attribute is given to Christ. The “reins” are theseat of the desires the “heart,” that of the thoughts. TheGreek<\/I> for “searcheth” expresses an accuratefollowing up of all tracks and windings. <\/P> unto every one ofyou<\/B>literally, “unto you, to each.” <\/P> according to your works<\/B>tobe judged not according to the mere act as it appears to man, butwith reference to the motive, faith<\/I> and love<\/I> being theonly motives which God recognizes as sound.<\/P><\/p>\n And I will kill her children with death<\/strong>,…. Her popes, cardinals, priests, Jesuits, monks, friars, and all that join in the Romish apostasy, they shall be killed with death; there shall be an utter extirpation of them in God’s own time; or they shall be killed with the second death: , when used alone, or as distinct from any other kind of death, signifies the plague; compare with this 2Ki 9:24<\/span>;<\/p>\n and all the churches<\/strong>: that shall be in being at the time of Rome’s destruction:<\/p>\n shall know that I am he that searcheth the reins and heart<\/strong>; or am the omniscient God; which will be known by inflicting punishment on the followers of antichrist; when their hidden things of darkness will be brought to light, and exposed by him; and they shall receive the righteous reward of their evil practices, which they have coloured over, and glossed with specious pretences of religion and holiness, and a zeal for God and his glory, when they only meant themselves, the gratifying their carnal lusts, and securing their worldly interests, and amassing riches and honours to themselves:<\/p>\n and I will give unto everyone of you according to your works<\/strong>; who have connived at, and joined with them in their evil deeds; as many as were seduced by the false prophetess to commit spiritual fornication with her: as Christ is omniscient, and does not judge according to the outward appearance of things, but knows the principles and ends of all actions, however covert they may be; so he is righteous in judging and in punishing, which will be according as men’s works are; and not one shall escape his righteous judgment, nor the due desert of their sins, though the punishment of some may be greater than that of others.<\/p>\n I will kill with death <\/B> ( <\/SPAN><\/span>). Future (volitive) active of <\/SPAN><\/span> with the tautological (cognate) <\/SPAN><\/span> (in the sense of pestilence) as in Eze 33:27<\/span>.<\/P> Her children <\/B> ( <\/SPAN><\/span>). Either her actual children, like the fate of Ahab’s sons (2Ki 10:7<\/span>) or “her spiritual progeny” (Swete) who have completely accepted her Nicolaitan practices.<\/P> Shall know <\/B> (<\/SPAN><\/span>). Future (ingressive punctiliar) middle of <\/SPAN><\/span>, “shall come to know.” “The doom of the offenders was to be known as widely as the scandal had been” (Charles).<\/P> Searcheth <\/B> (<\/SPAN><\/span>). Present active articular participle of <\/SPAN><\/span>, to follow up, to track out, late form for <\/SPAN><\/span>, from Jer 17:10<\/span>.<\/P> Reins <\/B> (<\/SPAN><\/span>). Old word for kidneys, here only in N.T., quoted also with <\/SPAN><\/span> from Jer 17:10<\/span>. See 22:17<\/span> for the reward of punishment. <\/P> <\/p>\n <\/strong><\/p>\n 1) “And I will kill her children with death,”<\/strong> (kai ta tekna autes apokteno en thanato) “And I will cut off or cut away her children in death,” those who adhere to her teachings of fornication, idolatry, licentious, lustful conduct and disrespect for the doctrines of Christ, those who form her party are appointed to untimely death, if they repent not, 1Co 11:30-32<\/span>; Heb 12:5-9<\/span>; Rev 9:20-21<\/span>.<\/p>\n 2) “And all the churches shall know,”<\/strong> (kai gnosontai pasai hai ekklesiai) “And all the assemblies, churches, or congregations will know; by her destruction; as no man lives to himself alone, without influencing others for good or bad, even so churches that err influence others, except they be judged, Rom 14:7<\/span>.<\/p>\n 3) “That I am he which searcheth the reins and hearts,”<\/strong> (hoti ego eimi ho ereunon nephrous kai kardias) “That I am the one continually searching the vitals and hearts, the mind and emotions, of hate, love, compassion etc. because he is the omniscient (all-knowing one) Jer 17:9-10<\/span>.<\/p>\n 4) “And I will give unto every one of you,”<\/strong> (Kai doso humin hekasto) “And I will give to you, as a church, (and) to each of you; as individuals – God is near, cares for, and is interested in every individual human being; without regards to what others do, each is called by him to salvation and service, Joh 3:16<\/span>; Rom 14:11-12<\/span>; Rev 22:17<\/span>.<\/p>\n 5) “According to your works,”<\/strong> (kata ta erga humon) “According to your works,” whether good or bad. All shall be brought to the great tribunal, Ecc 12:13-14<\/span>; Mat 12:36<\/span>; 2Co 5:10-11<\/span>; 1Co 3:8<\/span>; 1Co 3:13-15<\/span>; The works of man’s heart and life are basis for Divine judgment, Rom 2:6-9<\/span>; Mat 16:27<\/span>; Rom 10:10-11<\/span>.<\/p>\n (23) Her children.<\/strong>This is to be understood of her followers. The so-called prophetess led the way in looseness of morals, under the pretence of some deeper knowledge. She had her associates and their disciples; the evil and the evil consequences would grow; the disciples outrun their teachers, and more than tribulationdeathis their penalty.<\/p>\n 23<\/strong>. <\/strong> Her children<\/strong> Not her partisans and followers, for they are threatened their due in the last verse; but her literal brood, who are worthy of death <\/strong> for the sins both which they have learned from her and have freely practised. <\/p>\n With death<\/strong> As a direct penal infliction, a capital punishment. It shall not be a natural decease. <\/p>\n All the Churches<\/strong> The seven and their sister Churches: for Alford’s opinion, that it means “all the Churches in the world,” and gives “an oecumenical character to these messages,” seems to be inadmissible. “The Churches” were to know <\/strong> this by the plainly palpable judicial character of the known penalties endured by these culprits; but those facts, as they were, have never been presented to “all the Churches in the world.” We have, indeed, no proof that any special tribulation <\/strong> was suffered by these individuals. They may have repented <\/strong> under influence of this message. <\/p>\n Reins<\/strong> Literally, the kidneys; <\/em> the lower parts of the back, where the workings of anxious emotions are recognised. Reins and hearts <\/strong> are often associated in Scripture, Psa 7:9<\/span>; Psa 26:2<\/span>; Jer 11:20<\/span>. The searching them is named as an attribute of omniscience. And here the declaration is, that he whose eyes <\/strong> are like unto a flame of fire<\/strong>, fully knows all the dark secrets of these votaries of hidden sensual sin. <\/p>\n Works<\/strong> The doubt whether Jezebel <\/strong> was guilty of actual deeds <\/strong> of sin, expressed by Stuart and others, seems fully contradicted by such terms as seduce, her fornication, commit adultery, deeds, works<\/strong>. To resolve all these plain terms of active perpetration into figures signifying “doctrines,” would render it difficult to find any <\/em> terms which might not be figured out of their literal meaning. If these words do not express actual deeds<\/strong>, what terms can?<\/p>\n ‘And all the churches will know that I am the one who searches the reins and hearts, and I will give to each of you in accordance with your works. But to you I say, to the rest of you in Thyatira, as many as do not hold this teaching, who do not know the deep things of Satan as they say, I throw on you no other burden. However, that which you have, hold fast until I come.’<\/p>\n For searching the reins and the hearts, searching out what controls men and how they feel and think, see Psa 7:9<\/span>; Psa 26:2<\/span>; Jer 20:12<\/span> where it is the work of God and compare Rom 8:27<\/span>. Thus the Son of Man is the One Who tests men’s motives and thoughts to their very depths, for in the end the final test of any man is the way he lives. In Revelation, as in Jesus’ teaching (Joh 6:29<\/span>), works include the work of faith, but that faith must reveal itself in action. As James said, ‘faith without works is itself a dead faith’ (Jas 2:17<\/span>).<\/p>\n The great tribulation that these heretics would face will be witnessed by the churches for ‘all the churches will know —’. This again confirms that the churches are present throughout Revelation. In Heaven there is only one ‘church’, but they are never even described as that (but compare Heb 12:23<\/span>).<\/p>\n The Son of God reserves His specific condemnation for those who commit the evil and hold the evil teaching. On the remainder He wishes to place no further burden than they already have, and He has already commended them. This ‘burden’ may have Act 15:28-29<\/span> in mind for its phraseology is echoed in this passage. ‘For it seemed good to the Holy Spirit and to us to lay on you no greater burden than these necessary things, that you abstain from things sacrificed to idols, and from blood, and from things strangled, and from sexual immorality’. Thus Jesus is confirming that Christians are released from Old Testament ordinances including circumcision.<\/p>\n ‘Who do not know the deep things of Satan as they say.’ This is probably just a reference to the fact that the origin of this teaching is really Satanic although the teachers claim to ‘know the deep things of God’ (this is most likely. John applies ‘Satanic’ to the Jewish synagogue and to the Roman authorities, and there it was metaphorical also), but it may even suggest that those condemned actually claim to ‘a knowledge of the deep things of Satan’ and boast about the fact (contrast here the real ‘deep things of God’ (1Co 2:10<\/span>).)<\/p>\n However Satan’s throne was in Pergamum (Rev 2:13<\/span>), and that almost certainly refers to the Temple of Roma and the Emperor there. So these ‘deep things of Satan’ may have been connected with the this cult which included open partaking of offerings made to Roma (Rome) and the Emperor, and sexually immoral activities in their love-feasts, with ‘Jezebel’ justifying connection with it by false prophesy and even falser teaching. We must beware of syncretists who seek to combine Christianity with lesser religions. The fourth century would see such syncretism under Constantine the Great which would lead to many errors in the church.<\/p>\n Emperor worship was not yet fully established but it was certainly prevalent, especially in the East away from Rome, where the frailties of the Emperors were less well known. We shall see later that the writer speaks harshly of the worship sought, and at times demanded, by Rome, for itself and its Emperors (e.g. chapter 13 on). So ‘Jezebel’ and her ilk may well have been tied up with this worship and its consequences, somehow incorporating it into their professed worship of Christ.<\/p>\n Rev 2:23<\/span><\/em><\/strong>. <\/strong>And I will kill her children with death;<\/em><\/strong><\/strong> That is, “I will certainly destroy her offspring and memory, and thereby ruin her designs.” Jezebel’s two sons, being both kings, were both slain; and, after that, all the seventy sons of Ahab, 2Ki 10:1<\/span> in all which the hand of God was very visible. In the same manner God predicts here the destruction of the heretics and heretics referred to. See Rev 2:16<\/span>. It should seem by the expression, I am he which searcheth the reins and hearts, <\/em>that these heretics lurked about, and sowed their pernicious doctrines secretly. But our Saviour tells themthat it was in vain; for he had power to bring their deeds to light, having that divine power of searching into the wills and affections of men; and hereby he would shew both them and us, that he is, according to his title, The Son of God, <\/em>and hath such eyes to pry into their actions, that, like a fire, they will search into every thing, and burn up the chaff which cannot stand his trial: so that the depths of Satan, <\/em>mentioned in the next verse, to which this alludes, (Christ assuming here this title on purpose,) shall avail nothing to those who think, by their secret craft, to undermine the Christian religion. He will not only bring to light, but baffle all their evil intentions. See ch. Rev 17:9<\/span>. <\/p>\n 23 And I will kill her children with death; and all the churches shall know that I am he which searcheth the reins and hearts: and I will give unto every one of you according to your works. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 23. And I will kill her children with death, <\/strong> ] All men die (saith a divine, descanting upon this text), but all are not killed with death. As a godly man said, that he did aegrotare vitaliter, <\/em> to be sick so as to endow with life, so godly men do mori vitaliter.<\/em> die so as to endow with life. He that can so die, is fit to die; and the contrary. Oh, it is a woeful thing to be killed with death. <\/p>\n Rev 2:23<\/span> . , literally, perhaps with an indirect allusion to the killing of Ahab’s seventy sons. . . (Hebraism), “I will utterly slay”; see on Rev 6:8<\/span> . If any particular form of death is meant, it may be pestilence (the inscriptions often mention fever), which represented to an Oriental mind the punishment of God on man’s unfaithfulness. The curious difference between the treatment of the . and the is due to the fact that ( cf.<\/em> Dan 6:24<\/span> ), a parent’s sin was visited upon his family, both in Jewish and in contemporary pagan belief ( cf.<\/em> the Phrygian inscription, cited by Mayor on Jas 5:12<\/span> , ). Yet even when both classes are allegorised into active coadjutors and deluded victims, the relative punishment looks unequal. John, unlike Ezekiel (Rev 13:17-18<\/span> ), holds that the victims of the false prophetess are willing and responsible for their position. ., the judgment was to be as notorious as evidently the scandal had been. The idea recalls one of Ezekiel’s favourite conceptions. . . . “I know the abysses,” and “discerner of hearts and searcher of the reins “were old Egyptian titles for divine beings. This intimate knowledge of man ( cf.<\/em> 16 c) pierces below superficial appearances, e.g.<\/em> , connexion with the church, prophetic zeal, and plausible excuses. As in Jer 17:10<\/span> ; Jer 20:12<\/span> ( cf.<\/em> Ps. Son 8:8<\/span> ), the divine acquaintance with man’s real, secret life forms the basis of unerring and impartial judgment; while, as in Jer 4:16-17<\/span> ( cf.<\/em> Act 4:1<\/span> f., 1Ti 1:20<\/span> , 1Co 5:4<\/span> , etc.) the prophetic denunciation or imprecation has a direct effect upon the person denounced ( cf.<\/em> von Dobschtz, 270 f.). The former would be a fairly novel idea to most of those accustomed to the Roman religio<\/em> , which was “one of observance, sacrifice, and outward act, that in no way searched the heart of the worshipper a system of rules which covered the circumstances of Roman life” (H. O. Taylor, Ancient Ideals<\/em> , i. 417, 418).<\/p>\n children. App-108. <\/p>\n death. i.e. pestilence, as Rev 6:8; Rev 18:8. <\/p>\n know. App-132. <\/p>\n searcheth, &c. Compare 1Ki 8:39. Jer 11:20; Jer 17:10; Jer 20:12. <\/p>\n every = each. <\/p>\n according to. App-104. <\/p>\n Rev 2:23. ) Eze 33:27, . The Septuagint has .<\/p>\n with death: Rev 6:8 <\/p>\n and all: Rev 2:7, Rev 2:11, Deu 13:11, Deu 17:13, Deu 19:20, Deu 21:21, Zep 1:11 <\/p>\n I am: 1Sa 16:7, 1Ch 28:9, 1Ch 29:17, 2Ch 6:30, Psa 7:9, Psa 44:21, Jer 11:20, Jer 17:10, Jer 20:12, Joh 2:24, Joh 2:25, Joh 21:17, Act 1:24, Rom 8:27, Heb 4:13 <\/p>\n and I will: Rev 20:12, Psa 62:12, Isa 3:10, Isa 3:11, Mat 16:27, Rom 2:5-11, Rom 14:12, 2Co 5:10, Gal 6:5, 1Pe 1:17 <\/p>\n Reciprocal: Exo 23:21 – my name Lev 13:3 – shall look Num 5:16 – set her Deu 8:2 – to know Jos 22:22 – he knoweth Jdg 3:1 – prove 1Sa 2:3 – a God 2Sa 7:20 – knowest 1Ki 8:39 – for thou 1Ch 17:18 – thou knowest Job 11:11 – he knoweth Job 24:23 – yet his eyes Psa 16:7 – my reins Psa 119:168 – for all my Psa 139:1 – thou hast Pro 5:21 – General Pro 15:11 – the hearts Pro 16:2 – but Pro 17:3 – General Pro 21:2 – the Lord Pro 24:12 – doth not he that Isa 29:15 – seek Jer 23:25 – heard Jer 32:19 – to give Eze 11:5 – for Eze 18:20 – righteousness Zep 1:12 – the men Zec 13:7 – the man Mal 3:2 – for Mat 6:4 – seeth Mat 9:4 – knowing Mat 12:25 – Jesus Mat 16:8 – when Mat 18:35 – from Mat 22:11 – when Mat 22:18 – perceived Mat 26:21 – Verily Mar 2:8 – when Mar 8:17 – knew Mar 9:33 – What Mar 12:15 – knowing Luk 5:22 – perceived Luk 6:8 – But Luk 9:47 – perceiving Luk 11:17 – knowing Luk 16:15 – God Joh 4:16 – Go Joh 5:19 – and Joh 5:42 – I know Joh 6:61 – General Joh 13:18 – I know Joh 16:19 – Jesus Joh 21:15 – thou knowest Act 8:21 – for Act 15:8 – which Rom 2:6 – General 1Co 3:8 – and every 2Co 11:11 – God 1Th 2:4 – but God Heb 4:12 – and is 1Jo 3:20 – and<\/p>\n Rev 2:23. And I will kill her children with death. Those thus named her children are generally distinguished from the persons formerly mentioned either as her proper adherents, in contrast with those who encouraged her, or as the less forward, the deceived, in contrast with the deceivers. There seems no ground for either view. The latter destroys the force of the word children (comp. Joh 1:12), the former that of the previous clause. The truth is that the two classes are the same: they are in both cases those who partake of her spirit, and who follow her example. It will be observed that the fate of the historical Jezebel is repeated in those who imitate her. As Ahabs queen was cast out of the window, so this Jezebel is to be cast into affliction. As Ahabs sons were slain, so the spiritual progeny of this Jezebel shall be killed.<\/p>\n And all the churches shall know that I am he which searcheth the reins and hearts. All the churches, an indication of the universal reference of these Epistles. And the churches, not the world, shall know, shall have inward knowledge and experience of the fact (comp. knoweth in Rev 2:17). The wicked are not in the Lords thought, for Gods judgments are far above out of their sight, but all who ponder these things and lay them to heart (Trench).<\/p>\n And I will give unto each one of you according to your works. The clause is peculiarly important when taken along with that immediately preceding it. The Lord tries the reins and hearts, the most inward parts of men. From these the works of men cannot be separated. His works are the whole of man. The inward manifests itself in the outward: the value of the outward is dependent upon the inward.<\/p>\n Verse 23 <\/p>\n Her children; her votaries.<\/p>\n And I will kill her children with death; and all the churches shall know that I am he which searcheth the reins and hearts: and I will give unto every one of you according to your works. 23. all the churches shall know ] cf. All flesh shall know, Isa 45:2-6; All flesh shall see, … Continue reading “Exegetical and Hermeneutical Commentary of Revelation 2:23”<\/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-30650","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/30650","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=30650"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/30650\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=30650"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=30650"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=30650"}],"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: 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: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Abbott’s Illustrated New Testament<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"