19<\/strong>. after the manner of men<\/em> ] More lit., humanly<\/strong>. He apologizes, so to speak, for using the peculiarly earthly image of the slave-market to enforce a truth of the most exalted spiritual dignity; namely, the necessary conformity of the wills of the justified to the will of God.<\/p>\n because of the infirmity of your flesh<\/em> ] i.e., because you are “weak” to apprehend spiritual truth, as being still “in the flesh;” affected by that element of your nature which (besides being the stronghold of sin) is always the antithesis of “the spirit.” This is his reason for going so low for his metaphor; for boldly depicting their state of justification as one also of slavery. No illustration less harsh<\/em> would convey the full reality of obligation<\/em> to their minds.<\/p>\n to uncleanness and to iniquity<\/em> ] Two main aspects of sin. “Iniquity “is lit., and better, lawlessness<\/strong>. The first of the two words means, the craving for evil as such; the second, the hatred of holy restraint as such.<\/p>\n unto iniquity<\/em> ] Lit., again, unto lawlessness<\/strong>; i.e. “with the result of lawless acts on the lawless principle.” See 1Jn 3:4<\/span>, where the Gr. precisely means, “sin and lawlessness are convertible terms.”<\/p>\n servants<\/em> ] The word is, of course, emphatic in both parts of the verse.<\/p>\n righteousness<\/em> ] See notes above on Rom 6:16-18<\/span>, in favour of still referring this word to justification, the “gift of righteousness” (see on ch. Rom 5:17<\/span>) regarded as the new motive<\/em> in the life of the justified; the new power which was to use their “members” as its “weapons” against sin. (See on Rom 6:13<\/span>.)<\/p>\n unto holiness<\/em> ] Lit., and better, unto sanctification<\/strong>. The Gr. noun indicates rather a process than a principle or a condition. (So too Heb 12:14<\/span>.) The result of the new “bondage” was to be a steady course of purification; a process<\/em> of self-denial, watchfulness, and diligent observance of the holy will of the God of Peace.<\/p>\n I speak after the manner of men – <\/B>I speak as people usually speak; or I draw an illustration from common life, in order to make myself better understood.<\/P> Because of the infirmity of your flesh – <\/B>The word infirmity means weakness, feebleness; and is opposed to vigor and strength. The word flesh is used often to denote the corrupt passions of people; but it may refer here to their intellect, or understanding; Because of your imperfection of spiritual knowledge; or incapacity to discern arguments and illustrations that would be more strictly spiritual in their character. This dimness or feebleness had been caused by long indulgence in sinful passions, and by the blinding influence which such passions have on the mind. The sense here is, I use an illustration drawn from common affairs, from the well-known relations of master and slave, because you will better see the force of such an illustration with which you have been familiar, than you would one that would be more abstract, and more strictly spiritual. It is a kind of apology for drawing an illustration from the relation of master and slave.<\/P> For as ye have yielded – <\/B>Note, Rom 6:13<\/span>. Servants to uncleanness. Have been in bondage to impurity. The word uncleanness here refers to impurity of life in any form; to the degraded passions that were common among the heathen; see Rom. 1<\/span>.<\/P> And to iniquity – <\/B>Transgression of law.<\/P> Unto iniquity – <\/B>For the purpose of committing iniquity. It implies that they had done it in an excessive degree. It is well for Christians to be reminded of their former lives, to awaken repentance, to excite gratitude, to produce humility and a firmer purpose to live to the honor of God. This is the use which the apostle here makes of it.<\/P> Unto holiness – <\/B>In order to practice holiness. Let the surrender of your members to holiness be as sincere and as unqualified as the surrender was to sin. This is all that is required of Christians. Before conversion they were wholly given to sin; after conversion they should be wholly given to God. If all Christians would employ the same energies in advancing the kingdom of God that they have in promoting the kingdom, of Satan, the church would rise with dignity and grandeur, and every continent and island would soon feel the movement. No requirement is more reasonable than this; and it should be a source of lamentation and mourning with Christians that it is not so; that they have employed so mighty energies in the cause of Satan, and do so little in the service of God. This argument for energy in the divine life, the apostle proceeds further to illustrate by comparing the rewards obtained in the two kinds of servitude, that of the world, and of God.<\/P><\/p>\n Rom 6:19-20<\/span><\/p>\n I speak after the manner of men.<\/em><\/p>\n <\/em><\/p>\n Apostolic exhortation<\/strong><\/p>\n 1. <\/strong>A reminiscence. As ye have yielded your members servants–<\/p>\n (1)<\/strong> To uncleanness, a characteristic of heathen life in general (Rom 1:24<\/span>). Uncleanness is sin against oneself: unchastity of life. All sin is uncleanness; some sins especially so (Rom 13:13<\/span>). The greatest slave is he who serves sensual pleasures.<\/p>\n (2)<\/strong> To iniquity–unlawfulness–what is opposed to Gods law, and even the laws of human society (Luk 18:4<\/span>). Uncleanness and iniquity include the whole circumference of sin (Mat 15:19<\/span>).<\/p>\n (3)<\/strong> Unto iniquity–to the practice of iniquity as a result; to an always still greater progress and depth in iniquity. The practice is the necessary effect of the bondage. Sin allows none of its servants to remain idle.<\/p>\n 2. <\/strong>An enforcement of duty. Even so now–as heartily and thoroughly, and in consideration of the past yield your members–<\/p>\n (1)<\/strong> Servants to righteousness. Still servants, but to righteousness instead of sin. Christ gives His disciples a yoke, but it is an easy one. Servitude to righteousness means truest liberty.<\/p>\n (2)<\/strong> Unto holiness–so as to practise and grow in it. Holiness is that which is in accordance with Gods will, and embraces the whole man (1Th 5:23<\/span>). It is a matter of growth. The faithful performance of one duty prepares for that of another. Victory over one sin strengthens us for victory over a second. The practice of righteousness confirms the principle of holiness. Gracious acts strengthen gracious habits, as labour adds to muscle. (T. Robinson, D. D.<\/em>)<\/p>\n<\/p>\n Will ye be the servants of sin or the servants of God<\/strong><\/p>\n ?–To determine your choice consider–<\/p>\n 1. <\/strong>Sin conducts you from iniquity to iniquity.<\/p>\n 2. <\/strong>God will lead you in the path of holiness.<\/p>\n 1. <\/strong>The fruit of sin is shame.<\/p>\n 2. <\/strong>Of faith is holiness.<\/p>\n 1. <\/strong>The wages of sin is death.<\/p>\n 2. <\/strong>The gift of God eternal life. (J. Lyth, D. D.<\/em>)<\/p>\n<\/p>\n Forsake the service of sin; enter the service of righteousness<\/strong><\/p>\n Then you escape–<\/p>\n 1. <\/strong>Out of disgraceful impurity into true holiness (Rom 6:19-21<\/span>).<\/p>\n 2. <\/strong>Out of dishonourable servitude into true freedom (Rom 6:20-22<\/span>).<\/p>\n 3. <\/strong>Out of death and condemnation into eternal life (Rom 6:21-23<\/span>). (W. Hauck.<\/em>)<\/p>\n<\/p>\n Two ways and two ends<\/strong><\/p>\n The slavery of sin unlawful–a ground of hope to the sinner<\/strong><\/p>\n Luthers domestic, Elizabeth, in a fit of displeasure, left his service without notice. She subsequently fell into sin and became dangerously ill. Luther visited her, and, taking his seat by her bedside, she said, I have given my soul to Satan. Why, rejoined Luther, thats of no consequence. What else? I have, continued she, done many wicked things; but this is what most oppresses me, that I have deliberately sold my poor soul to the devil, and how can such a crime ever find mercy? Elizabeth, listen to me, rejoined the man of God. Suppose, while you lived in my house, you had sold and transferred all my children to a stranger, would the sale or transfer have been lawful and binding? Oh no, said the deeply humbled girl, for I had no right to do that. Very well, you had still less right to give your soul to the arch enemy; it no more belongs to you than my children do. It is the exclusive property of the Lord Jesus Christ; He made it, and when lost also redeemed it; it is His, with all its powers and faculties, and you cant giveaway and sell what is not yours; if you have attempted it, the whole transaction was unlawful, and entirely void. Now, do you go to the Lord, confess your guilt with a broken heart and a contrite spirit, and entreat Him to pardon you, and take back again what is wholly His own. And as for the sin of attempting to alienate His rightful properly, throw that back upon the devil, for that, and that alone is his. The girl obeyed, was converted, and died full of hope.<\/p>\n Changed uses<\/strong><\/p>\n Among the spoils taken when Alexander conquered and captured Darius was a richly jewelled cabinet or casket in which the Persian king kept his perfumes and sweet ointments. It was carried to Alexander, who at once turned it to another and nobler use, and added a syllable to its name. He placed in it his copy of the Iliad, saying, This shall no longer be called myrrh box, but Homer box. What the myrrh box became by passing under Alexanders hands illustrates what the soul becomes by passing under the hands of its Divine Inspirer. By unseen influences (as certainly as by the miracle touch) God adds to the graces of a chosen vessel the gift of spiritual power and expression. He makes it empty that He may fill it with greater riches.<\/p>\n For when ye were the servants of sin, ye were free from righteousness. The servants of sin<\/strong><\/p>\n 1<\/strong>. <\/em><\/strong>There is no condition so sad as that of a slave; and no slavery so hard as that of sin. There was once a tyrant who ordered one of his subjects to make an iron chain of a certain length. The man brought the work, and the tyrant bade him make it longer still. And he continued to add link to link, till at length the cruel taskmaster ordered his servants to bind the worker with his own chain, and cast him into the fire. That hardest of tyrants, the devil, treats his slaves in like manner. At first the chain of sin is light, and could easily be cast off. But day by day Satan bids his victims add another link. The servant of sin grows more hardened, daring, reckless in his evil way. He adds sin to sin, and then the end comes.<\/p>\n 2. <\/strong>Very often the slaves of sin do not know that they are slaves. They talk about their freedom from restraint, they tell us they are their own masters, that the godly are slaves. Once I visited a madhouse. Some had one delusion, some another. One thought he was a king, another the heir to a fortune. But one thing they all believed, that they were in their right minds.<\/p>\n 3. <\/strong>The servants of sin bear about the marks of their master. I have seen gangs of convicts working on Dartmoor. You could not mistake them for anything else if they were dressed in the best of clothing. The word convict is stamped upon every grey face, as plainly as the Government mark is stamped upon their clothing. The servants of sin have their marks also. Look at the shifty eyes, and downward glance of the knave and the false man; the flushed brow and cruel eyes of the angry man; the weak lips and trembling hand of the drunkard.<\/p>\n 4. <\/strong>The servants of sin have their so-called enjoyments, these are the baits with which the tyrant gets them into his power. For a time the way of transgressors is made easy and pleasant. The broad road is shaded, and edged with fair fruits and flowers. A saint of old once saw a man leading a herd of swine, which followed him willingly. When the saint marvelled, the man showed him that they followed him for the sake of the sweet food in his hand, and knew not whither they were going. So the servants of sin follow Satan for the sake of the sweet things which he offers, and know not that they are going to their death, even the living death of a lost soul. (J. H. W. Buxton, M. A.<\/em>)<\/p>\n<\/p>\n Freedom from righteousness<\/strong><\/p>\n Standing altogether outside it, having no relation to it, destitute of it, entirely unaffected by it; strangers therefore to its happy and gainful service. Possessing a freedom which is a bane and a bondage. A planets freedom from the law which preserves it in its orbit; a childs freedom from the restraints of a happy home. This freedom pleases the flesh, but ruins the man; it is not mercifully given, but madly taken; it is Satans miserable choice, Better to reign in hell than serve in heaven. Note the latent irony of the text; Ye were free; but what kind of freedom? A freedom akin to that of hell. Freedom from righteousness a mans greatest misery; freedom in righteousness his greatest mercy. (T. Robinson, D. D.<\/em>)<\/p>\n<\/p>\n Liberty and restraint<\/strong><\/p>\n You hear every day greater numbers of foolish people speaking about liberty, as if it were such an honourable thing; so far from being that, it is, on the whole, and in the broadest sense, dishonourable, and an attribute of the lower creatures. No human being, however great or powerful, was ever so free as a fish. There is always something that he must or must not do; while the fish may do whatever he likes. All the kingdoms of the world put together are not half so large as the sea, and all the railroads and wheels that ever were or will be invented, are not so easy as fins. You will find, on fairly thinking of it, that it is his restraint which is honourable to man, not his liberty; and, what is more, it is restraint which is honourable even in the lower animals. A butterfly is more free than a bee, but you honour the bee more just because it is subject to certain laws which fit it for orderly function in bee society. And throughout the world, of the two abstract things, liberty and restraint, restraint is always the more honourable. It is true, indeed, that in these and all other matters you never can reason finally from the abstraction, for both liberty and restraint are good when they are nobly chosen, and both are bad when they are badly chosen; but of the two, I repeat, it is restraint which characterises the higher creature, and betters the lower creature; and from the ministering of the archangel to the labour of the insect, from the poising of the planets to the gravitation of a grain of dust–the power and glory of all creatures and all matter consist in their obedience, not in their freedom. The sun has no liberty, a dead leaf has much. The dust of which you are formed has no liberty. Its liberty will come–with its corruption. (J. Ruskin.<\/em>)<\/p>\n Verse 19<\/span>. I speak after the manner of men<\/B><\/I>] This phrase is often used by the Greek writers to signify what was easy to be<\/I> comprehended<\/I>; what was ad captum vulgi<\/I>, level with common understandings, delivered in a popular style<\/I>; what was different from the high flights<\/I> of the poets<\/I>, and the studied sublime<\/I> obscurity<\/I> of the philosophers<\/I>.<\/P> <\/P> Because of the infirmity of your flesh<\/B><\/I>] As if he had said: I make use of metaphors and figures connected with well-known natural things; with your trades<\/I> and situation<\/I> in life; because of your inexperience in heavenly things, of which ye are only just beginning to know the nature<\/I> and the names<\/I>.<\/P> <\/P> Servants to uncleanness<\/B><\/I>, &c.] These different expressions show how deeply immersed in and enslaved by sin these Gentiles were before their conversion to Christianity. Several of the particulars are given in the first chapter of this epistle.<\/P> <\/p>\n I speak after the manner of men because of the infirmity of your flesh:<\/B> q.d. I accommodate myself to your capacity, because of the weakness of your understanding in spiritual things; therefore I use this familiar similitude of service and freedom, that by these secular and civil things you might the better understand such as are spiritual: see Joh 3:12<\/span>. <\/P> For as ye have yielded, &c.:<\/B> q.d. The great thing that I desire of you (and it is most reasonable) is this, that you would be as sedulous and careful now to obey God, as you have formerly been to obey and serve sin; to do good, as you have been to do evil. <\/P> To uncleaness; <\/B>to fleshly lusts, which defile you. <\/P> To iniquity unto iniquity; <\/B>i.e. adding one sin to another; or else by the former you may understand original, by the latter actual sin. He useth three words about the service of sin, and but two about the service of God; wicked men take great pains for hell; oh that we would take the same for heaven. <\/P> <\/p>\n 19. I speak after the manner ofmen<\/B>descending, for illustration, to the level of commonaffairs. <\/P> because of the infirmity ofyour flesh<\/B>the weakness of your spiritual apprehension. <\/P> for as ye have yielded<\/B>“asye yielded,” the thing being viewed as now past. <\/P> your members servants toUncleanness and to Iniquity unto<\/B>the practice of <\/P> iniquity; even so now yieldyour members servants to Righteousness unto holiness<\/B>rather,”unto (the attainment of) sanctification,” as the same wordis rendered in 2Th 2:13<\/span>; 1Co 1:30<\/span>;1Pe 1:2<\/span>: that is, “Lookingback upon the heartiness<\/I> with which ye served Sin, and thelengths<\/I> ye went to be stimulated now to like zeal and likeexuberance in the service of a better Master.”<\/P><\/p>\n I speak after the manner of men<\/strong>,…. This refers either to what the apostle had said already concerning service and liberty, things which were known among men, and easy to be understood; or to the following exhortation: what he was about to say, he delivered in a manner suited to their understandings, and was , “that which was human”; not angelic, or what required the power, purity, and perfection of angels; or what was unreasonable or impossible, but what was their reasonable service, as men; and might be done through the grace of God, in the strength of Christ, and by the assistance of the Spirit: and though he might have insisted upon it with good reason, that they ought to be more diligent and industrious in the service of God than they had been in the service of sin; yet<\/p>\n because of the infirmity of their flesh<\/strong>, considering that they had flesh, or corrupt nature, and were attended with weakness in knowledge, faith, and obedience; he only pressed this upon them, that in like manner as they had been servants to sin, they would be servants to righteousness:<\/p>\n for as ye have yielded your members servants to uncleanness, and to iniquity unto iniquity<\/strong>; what they yielded to the service of sin were their “members”; by which, as before, may be meant, either the powers and faculties of their souls, or the parts and members of their bodies, or both; and particularly the latter, as the eyes and ears, the tongue, the mouth, the hands, and feet, which are all employed by a natural man in the drudgery of sin: these are yielded to sin under the form and character of “servants”; and as such are governed, directed, and ordered to fulfil this and the other lust, which is done willingly and readily: these members are “yielded”, presented, and given up cheerfully to this slavery; which is both scandalous and unrighteous: it is “to uncleanness”; which designs all sorts of pollution and filthiness, both of flesh and spirit: “and to iniquity”; everything that is contrary to the law, all unrighteousness and ungodliness; and it is added, “unto iniquity”; which may design all sorts of sin, a progress in it, adding continually to it; which shows them to have been thorough hearty servants of sin. Now what the apostle exhorts to, and requires of them, is, that<\/p>\n even so now they would yield their members servants to righteousness unto holiness<\/strong>; that is, let the same members that have been employed in the service of sin, be made use of in the service of righteousness: let your eyes be employed in looking and diligently searching into the Scriptures of truth; your ears in hearing the Gospel preached; your lips, mouth, and tongue, in expressing the praises of God, for what he has done for you; your hands in distributing to the interest of religion, and the necessities of the saints; and your feet in hastening to attend on public worship, and observe the testimonies of the Lord: let them be employed under the same form and character as servants, waiting upon the Lord, ready to fulfil his will; and in the same manner, freely, willingly, and cheerfully, and that constantly and universally, in all acts of righteousness and holiness.<\/p>\n I speak after the manner of men <\/B> ( <\/SPAN><\/span>). “I speak a human word.” He begs pardon for using “slaving” in connection with righteousness. But it is a good word, especially for our times when self-assertiveness and personal liberty bulk so large in modern speech. See Rom 3:5<\/span>; Gal 3:15<\/span> where he uses <\/SPAN><\/span>.<\/P> Because of the infirmity of your flesh <\/B> ( <\/SPAN><\/span>). Because of defective spiritual insight largely due to moral defects also.<\/P> Servants to uncleanness <\/B> ( <\/SPAN><\/span>). Neuter plural form of <\/SPAN><\/span> to agree with <\/SPAN><\/span> (members). Patently true in sexual sins, in drunkenness, and all fleshly sins, absolutely slaves like narcotic fiends.<\/P> So now <\/B> ( <\/SPAN><\/span>). Now that you are born again in Christ. Paul uses twice again the same verb <\/SPAN><\/span>, to present (, <\/SPAN><\/span>).<\/P> Servants to righteousness <\/B> ( <\/SPAN><\/span>). Repeats the idea of verse 18<\/span>.<\/P> Unto sanctification <\/B> ( <\/SPAN><\/span>). This the goal, the blessed consummation that demands and deserves the new slavery without occasional lapses or sprees (verse 15<\/span>). This late word appears only in LXX, N.T., and ecclesiastical writers so far. See on 1Thess 4:3<\/span>; 1Cor 1:30<\/span>. Paul includes sanctification in his conception of the God-kind (1:17<\/span>) of righteousness (both justification, 1:18-5:21<\/span> and sanctification, chapters 6-8<\/span>). It is a life process of consecration, not an instantaneous act. Paul shows that we ought to be sanctified (6:1-7:6<\/span>) and illustrates the obligation by death (6:1-14<\/span>), by slavery (6:15-23<\/span>), and by marriage (7:1-6<\/span>). <\/P> <\/p>\n After the manner of men [] <\/SPAN><\/span>. Lit., what is human, popularly. He seems to have felt that the figures of service, bondage, etc., were unworthy of the subject, and apologizes for his use of the image of the slave mart to enforce such a high spiritual truth, on the ground of their imperfect spiritual comprehension. Compare 2Co 2:6<\/span>; 1Co 3:1<\/span>, 2<\/span>. <\/P> To iniquity unto iniquity [ ] <\/SPAN><\/span>. Iniquity issuing in an abiding iniquitous state. Lit., lawlessness. It is used by John as the definition of sin, 1Jo 3:4<\/span>. <\/P> Holiness [] <\/SPAN><\/span>. Rev., sanctification. For the kindred adjective agiov holy, see on saints, Act 26:10<\/span>. Agiasmov is used in the New Testament both of a process – the inauguration and maintenance of the life of fellowship with God, and of the resultant state of sanctification. See 1Th 4:3<\/span>, 7<\/span>; 2Th 2:13<\/span>; 1Ti 2:15<\/span>; 1Pe 1:2<\/span>; Heb 12:14<\/span>. It is difficult to determine which is meant here. The passages in Thessalonians, Timothy, and Hebrews, are cited by interpreters on both sides. As in ver. 22 it appears that sanctification contemplates a further result (everlasting life), it is perhaps better to understand it as the process. Yield your members to righteousness in order to carry on the progressive work of sanctification, perfecting holiness (1Co 7:1<\/span>).<\/P> <\/p>\n <\/strong><\/p>\n 1) I speak after the manner of men,”<\/strong> (anthropinon lego) “Humanly I speak,” using familiar language and illustrations of men, like slaver , and emancipation as in Gal 3:15<\/span>; Gal 5:13<\/span>.<\/p>\n 2) “Because of the infirmity of your flesh,”<\/strong> (dia ten astheneian tes sarkos humon) “Because of the weakness (sickness or infirmity) of your flesh;- Weakness of their comprehension of Divine truth, 1Co 3:1-3<\/span>; Heb 5:12-14<\/span>.<\/p>\n 3) “For as ye have yielded your members,”<\/strong> (hosper gar parestesate ta mege humon) “For just as you all presented (yielded or surrendered) your members,” in times past, while unsaved, 1Th 1:9<\/span>.<\/p>\n 4) “Servants to uncleanness and to iniquity unto iniquity,”<\/strong> (doula te akatharsia kai te anomia eis ten anomian) “As slaves to uncleanness and lawlessness unto lawlessness,” to do one lawless deed after another, to repeated violations of law, Rom 13:11-14<\/span>.<\/p>\n 5) “Even so now yield your members,”<\/strong> (houtos nun parastesate ta mele humon) “Even so, now and hereafter continually, you all present your members,” offer or surrender your members, 1Co 6:19-20<\/span>; Eph 4:22-32<\/span>.<\/p>\n 6) Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I.<\/strong> <\/em><\/strong>Its method. After the manner of men, i.e., <\/em>(Gr.<\/em>) <\/em>humanly–as men ordinarily speak, borrowing any illustrations from common life. Spiritual subjects are made plainer by familiar comparisons, and so preachers should use simple language and homely illustrations. This was exemplified in Christ, and inspired writers in general. The most useful preachers have ever been those who speak most humanly. The arrow too high flies over the head; too low falls short of the mark.<\/p>\n
II. <\/strong>The reason for the method. The infirmity of your flesh–imperfect knowledge through the flesh–an apology for the use of the expression slaves, etc. Some believers are still babes and carnal (1Co 3:1-4<\/span>; Heb 5:12-14<\/span>); others are spiritual and of a full age. In Gods family are fathers, young men, little children (1Jn 2:12-14<\/span>). The flesh is an impediment to the apprehension of truth. Carnal nature views holiness not as liberty but as bondage. Arguments and modes of speaking to be adapted to the hearers state. Let not the mature and enlightened, then, cavil at methods adapted to reach the immature and ignorant and vice versa.<\/em><\/p>\n
III. <\/strong>Its substance.<\/p>\n
I. <\/strong>The contrast.<\/p>\n
II. <\/strong>The immediate consequences.<\/p>\n
III. <\/strong>The final result.<\/p>\n
I.<\/strong> <\/em><\/strong>The one was bitter servitude; the other sweet liberty.<\/p>\n
II. <\/strong>The one has disgraceful notoriety; the other praiseworthy modesty.<\/p>\n
III. <\/strong>The one has eternal death; the other eternal life. Note what Jesus says of these two ways and their ending (Mat 7:13<\/span>). (W. Ziethe.<\/em>)<\/p>\n<\/p>\n
<\/strong><\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/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