18. But as God is true, our word toward you was not yea and nay<\/em> ] There was no more infirmity of purpose in the Apostle’s preaching than there is untruth, or rather, unfaithfulness<\/em> in God. ‘Word’ here means speech, discourse<\/em>, as in 1Co 1:5<\/span>.<\/p>\n was not<\/em> ] Rather, is<\/strong> not<\/em>, since the doctrine once preached remains ever the same. See Gal 1:8-9<\/span>.<\/p>\n But as God is true – <\/B>Tyndale renders this in accordance more literally with the Greek, God is faithful; for our preaching unto you was not yea and nay. The phrase seems to have the form of an oath, or to be a solemn appeal to God as a Witness, and to be equivalent to the expression the Lord liveth, or as the Lord liveth. The idea is, God is faithful and true. He never deceives; never promises that which he does not perform. So true is it that I am not fickle and changing in my purposes. This idea of the faithfulness of God is the argument which Paul urges why he felt himself bound to be faithful also. That faithful God he regarded as a witness, and to that God he could appeal on the occasion.<\/P> Our word – <\/B>Margin, preaching ( <\/SPAN><\/span> ho logos. This may refer either to his preaching, to his promises of visiting them, or his declarations to them in general on any subject. The particular subject under discussion was the promise which he had made to visit them. But he here seems to make his affirmation general, and to say universally of his promises, and his teaching, and of all his communications to them, whether orally or in writing, that they were not characterized by inconstancy and changeableness. It was not his character to be fickle, unsettled, and vacillating.<\/P><\/p>\n Verse 18. But<\/B><\/I> as <\/B>God<\/B><\/I> is <\/B>true<\/B><\/I>] Setting the God of truth before my eyes, I could not act in this way: and as sure as he is true, so surely were my purposes sincere; and it was only my uncertainty about your state that induced me to postpone my visit. See 2Co 1:23<\/span>.<\/P><\/p>\n As God is true<\/B> to his promises, so he hath taught me to be true to mine. Some make these words not to be merely declarative of the truth of God, but a kind of an oath, or calling the God of truth to witness, that his <\/P> word toward<\/B> them; by which some understand the gospel, or the word which he had preached amongst them (and of that indeed he speaketh in the next verse); but to me it seemeth much less strained, to interpret Pauls word, <\/I>in this verse, of that word of promise of which he had before spoken, the promise which he owned before that he had made them of his coming to them. That <\/P> word, <\/B>he saith, was not yea and nay, <\/B>that is, he did not make it with a quite contrary intention; but when he promised, he faithfully intended to have justified his word, and indeed to have come; but the providence of God, to which all men are subjected, had otherwise ordered him and disposed of him; which was the cause why he had not yet been as good as his word. It is very observable, how careful this great apostle was to clear himself from any imputations of levity and falsehood; and it should teach us to be careful to maintain our reputation in the world for truth and steadiness. <\/P> <\/p>\n 18.<\/B> He adds this lest they mightthink his DOCTRINE was changeable like his purposes<\/I> (thechange in which he admitted in 2Co1:17<\/span>, while denying that it was due to “lightness,” andat the same time implying that not<\/I> to have changed, wherethere was good reason, would have been to imitate the fleshly-minded<\/I>who at all costs obstinately hold to their purpose). <\/P> true<\/B>Greek,<\/I>“faithful” (1Co 1:9<\/span>). <\/P> our word<\/B>the doctrine<\/I>we preach. <\/P> was not<\/B>The oldestmanuscripts read “is<\/I> not.” <\/P> yea and nay<\/B>that is,inconsistent with itself.<\/P><\/p>\n But as God is true<\/strong>,…. It seems that the false apostles had insinuated, that as the apostle had not kept his word in coming to them as he had promised, that he was not to be depended upon in his ministry; that he might as well contradict himself, and deceive others in the one, as well as in the other: wherefore he appeals to God in a very solemn manner, calls him to witness to the truth of his doctrine; for these words may be considered as the form of an oath; or he argues from, the truth and faithfulness of God, to the certainty and invariableness of the word preached, who is so true and faithful as that he will never suffer his word to be yea and nay: for when the apostle says, that<\/p>\n our word towards you was not yea and nay<\/strong>, he does not mean his word of promise to come to Corinth; but the word of his preaching, the doctrine of the Gospel, which was not uncertain, changeable, sometimes one thing, and sometimes another, and contradictory to itself. And by this the apostle would intimate, that since he was faithful and upright, uniform, consistent, and all of a piece in preaching the Gospel to them; so they ought to believe, that he was sincere in his resolutions and promises to come and see them, though as yet he had been hindered, and had not been able to perform them.<\/p>\n Is not yea and nay <\/B> ( <\/SPAN><\/span>). He is not a Yes and No man, saying Yes and meaning or acting No. Paul calls God to witness on this point. <\/P> <\/p>\n As God is true [ ] <\/SPAN><\/span>. Not to be taken as a formula of swearing. He means that God will answer for him against the charge of fickleness by the power and blessing (benefit) which will attend his presence. Hence the meaning is : faithful is God (in this) that our speech, etc.<\/P> <\/p>\n <\/strong><\/p>\n 1) “But as God is true,”<\/strong> (pistos de ho theos) “But (as) God is faithful (true);” or “as the Lord liveth,” signifying a testimony heard and presided over by the living God, as true and trustworthy, in all honesty, 1Sa 20:3<\/span>; 2Co 11:10<\/span>.<\/p>\n 2) “Our word toward you,”<\/strong> (hoti ho logos hemon ho pros hemas) “that (certain) our word to you all;” the promise to visit them, the personal communications about their journey, as well as the message of the gospel.<\/p>\n 3) “Was not yea and nay,”<\/strong> (oukestin nai kai ou), “was or (is) not yes and no,” a flip-flop, unstable, uncertain testimony or service. I, and we, do not vacillate in purpose or intent, 2Co 2:17<\/span>.<\/p>\n 18. God is faithful. By the term word he means doctrine, as is manifest from the reason that he adds, when he says, that the Son of God, who is preached by him, is not variable, etc. As to his being always consistent with himself in point of doctrine, and not differing from himself, (280) he intends that by this they shall form a judgment as to his integrity, and in this way he removes every unfavorable suspicion of fickleness or unfaithfulness. It does not, however, necessarily follow, that the man who is faithful in doctrine, is also observant of truth in all his words. But as Paul did not reckon it of much importance in what estimation he was held, provided only the majesty of his doctrine remained safe and sound, he, on that account, calls the attention of the Corinthians chiefly to that matter. He intimates, it is true, that he observed in his whole life the same course of fidelity, as the Corinthians had seen in his ministry. He seems, however, as if intentionally, in repelling the calumny, to transfer it from his person to his doctrine, because he was unwilling that his apostleship should be indirectly defamed, while he was not greatly concerned as to himself in other respects. <\/p>\n But observe, with what zeal he applies himself to this. For he calls God to witness, how simple and pure his preaching was — not ambiguous, not variable, not temporizing. In his oath, too, he connects the truth of God with the truth of his doctrine. “The truth of my preaching is as sure and stable as God is faithful and true.” Nor is this to be wondered at, for the word of God, which Isaiah says endureth for ever, (Isa 40:8<\/span>,) is no other than what prophets and apostles published to the world, as Peter explains it. (1Pe 1:25<\/span>.) Hence, too, his confidence (281) in denouncing a curse upon angels, if they dared to bring another gospel, one that was at variance with his. (Gal 1:8<\/span>.) Who would dare to make the angels of heaven subject to his doctrine, if he had not God as his authority and defense? With such an assurance of a good conscience does it become ministers (282) to be endowed, who mount the pulpit to speak the word in Christ’s name — so as to feel assured that their doctrine can no more be overthrown than God himself. <\/p>\n (280) “ N’a point dit l’vn, puis l’autre;” — “Does not say one thing and then another.” <\/p>\n (281) “ De là vient aussi que S. Paul est bien si hardi;” — “Hence, too, it comes that St. Paul is so very bold.” <\/p>\n (282) “ Et annonciateurs de la parolle de Dieu;” — “And heralds of the word of God.” <\/p>\n (18) As God is true.<\/strong>Literally, as God is faithful.<\/em> The words were one of St. Pauls usual formul of assertion. (Comp. 1Co. 1:9<\/span>; 1Co. 10:13<\/span>; 2Th. 3:3<\/span>.) In other instances it is followed commonly by a statement as to some act or attribute of God. Here it is more of the nature of an oath: As God is faithful in all His words, so my speech (the vague term is used to include preaching, writing, personal intercourse) is true and faithful also. There had been no Yes and No in the same breath; no saying one thing when he meant another.<\/p>\n 18<\/strong>. <\/strong> Our word toward you<\/strong> Our speech, whether by letter, by converse, or by preaching. <\/p>\n Not yea nay<\/strong> Was not of our own fickle human decision.<\/p>\n ‘But as God is faithful, our word toward you is not yes and no. For the Son of God, Jesus Christ, who was preached among you by us, even by me and Silvanus and Timothy, was not yes and no, but in him is yes. For however many be the promises of God, in him is the yes, wherefore also through him is the Amen, to the glory of God through us.’<\/p>\n He denies utterly the suggestion that he is negative or fickle by pointing to the faithfulness of the God, with Whose word he comes and Whom he seeks to be like, and Who came in Jesus with a positive message, not one that was ‘yes’ and ‘no’, but that was ‘yes, yes’ and ‘Amen’. This then brings out the positiveness of Jesus, Whom Paul preached among them. He too was not ‘yes’ and ‘no’.<\/p>\n This is said not just in order to vindicate himself, but to vindicate the very message that he preaches. As certainly as God is faithful, so is his word faithful to them and not ‘yes’ and ‘no’, for he serves the faithful God (Deu 7:9<\/span>; Isa 49:7<\/span>) and brings His word. And just as certainly did God’s Son Jesus also have this faithfulness and this certainty, in that in Him also was ‘yes’. And he was preached by Paul, Silas and Timothy, so that they too were involved in His ‘yes’, and He was preached among them so that they might have experience of the power of Christ at work through Paul.<\/p>\n For however many were the promises of God, God’s Son Jesus Christ said ‘yes’ to them all. The whole of the Old Testament carried His backing. He was totally faithful to the promises of God, and confirmed that they would be fulfilled (see Mat 5:18<\/span>). So there is no failure in the faithfulness of God, or in His promises, or in Jesus Christ His Son. Nor would there be in those who proclaimed Him in power.<\/p>\n ‘Wherefore also through him is the Amen, to the glory of God through us.’ So through God’s Son Jesus Christ everything that Paul proclaims (‘through us’), based as it is on His word, receives His ‘Amen’. It has His guarantee. It is sure and certain, thus bringing glory to God. And that is why the church can say ‘Amen’ to it all. Indeed in Revelation John can say that Jesus is ‘the Amen’ as the faithful and true witness (Rev 3:14<\/span>). And that faithful and true witness is confirmed in His servants who proclaim His truth, who themselves proclaim the faithfulness of God, by the power revealed through them, such power that the testimony of Christ was confirmed in those who heard (1Co 1:6<\/span>; 1Co 2:4<\/span>). For he and his fellow-workers are so closely connected with God and with Christ that they cannot be but faithful. They are imitators of God and of Christ, from whom they receive their power in their ministry.<\/p>\n ‘Our word towards you is not yes and no.’ For their word is the word of the faithful God, it is the word of God’s Son Jesus Christ, to Whom all was ‘yes’, with Whom there is no ‘no’. And this word will be reflected in all the words they speak, whether in preaching or in promises. Thus there can be no fickleness in them.<\/p>\n For however many promises of God there are, God’s Son Jesus Christ says ‘yes’ to them all. And in the same way when He is acting through them it is with the ‘Amen’, to the glory of God. For they come in Christ’s name under Christ’s lordship, and through Him there can only be ‘Amen’ (let it be so) in the things of God.<\/p>\n ‘Who was preached among you by us, even by me and Silvanus and Timothy.’ He, Silas (Silvanus) and Timothy had all preached among them ‘the Son of God, Jesus Christ’. The use of ‘Son of God’ here is the more directly to connect Jesus Christ to the God Who is faithful. Could those who preached such a One with such power themselves be fickle?<\/p>\n 2Co 1:18<\/span> . But according to His faithfulness, God causes our speech to you to be not yea and nay, not untrustworthy.<\/em> [133] The introduces the contrast ( yea rather<\/em> ) to the state of things denied<\/em> in the preceding question (Baeumlein, Partik.<\/em> p. 95); and is equivalent to , , like Joh 2:18<\/span> ; Joh 9:17<\/span> ; Joh 11:51<\/span> ; 1Co 1:26<\/span> , al.: Faithful is God in reference to this, that our speech<\/em> , etc., i.e. God shows Himself faithful by this, that<\/em> , etc. Beza, Calvin, and others, including Flatt, Rckert, de Wette, Osiander, Neander, Ewald, Hofmann, take as an asseveration: proh Dei fidem!<\/em> Against all linguistic usage, for the (see on Rom 14:11<\/span> ), which is compared, is a habitual formula of swearing, which the , very frequent with the apostle (1Co 1:9<\/span> ; 1Co 10:13 ; 1Th 5:24<\/span> ; 2Th 3:3<\/span> ; 1Jn 1:9<\/span> ), is not. Nor can we compare 2Co 11:10<\/span> , where a subjective<\/em> state of things is asserted as a guarantee of what is uttere.<\/p>\n ] is by most understood of the preaching of the gospel<\/em> , according to which Paul thus, against the suspicion of untruthfulness in his resolves and assurances, puts forward the truthfulness of his preaching, in which there lies a moral argument a majori ad minus<\/em> ; for the opinion of Hofmann, that Paul means to say that his preaching stands in a different<\/em> position from the conditioned<\/em> quality of his yea and nay, falls with his view of 2Co 1:17<\/span> . From 2Co 1:19<\/span> , however, it appears to be beyond doubt that the usual explanation of , of the preaching<\/em> , not in general of the apostle’s speech<\/em> (Rckert), or of that unfulfilled promise<\/em> (Erasmus in the Annot<\/em> .), is the right one. Olshausen mixes up the two explanations.<\/p>\n [133] Erasmus says aptly, Paraphr.:<\/em> “Sed non fallit Deus, cujus praesidio factum est, ut sermo noster, quo vobis illius evangelium praedicavimus, non vacillarit, sed semper sui similis fuerit.”<\/p>\n 18 But as<\/em> God is<\/em> true, our word toward you was not yea and nay. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 18. Our word toward you, &c.<\/strong> ] God’s children are all such as will not lie, say and unsay, blow hot and cold with a blast, Isa 63:8<\/span> . Christianus est, non mentietur, <\/em> He is a Christian, he will not lie, was an old proverb. Sophronins testifieth of Chrysostom, nunquam eum mentitum fuisse, <\/em> that he was never taken in a lie. <\/p>\n 18<\/strong> .] Such fickleness, you know, was not my habit in preaching to you. Chrys. gives the connexion well: . , , , , (predicate in Chrys.’s interpretation; see above), , , , , . , , . . . p. 446.<\/p>\n <\/strong> . <\/strong> <\/strong> ., <\/strong> <\/strong> ] a form of asseveration: see reff.<\/p>\n The follows on the denial of the preceding question.<\/p>\n <\/strong> . Our doctrine<\/strong> (which we preached, cf. , 1Co 1:18 ), to you is not<\/strong> ( present<\/em> , inasmuch as the character of the doctrine was present and abiding. The pres. has been altered in rec. to the easier ) yea and nay<\/strong> (i.e. inconsistent with itself).<\/p>\n 2Co 1:18<\/span> . . . .: but as God is faithful, our word, etc.<\/em> For the construction, cf.<\/em> the similar forms of asseveration , “as the Lord liveth” (1Sa 20:3<\/span> , 2Sa 2:27<\/span> ), and , “as the truth of Christ is in me” (2Co 11:10<\/span> ). For as applied to God, see Deu 7:9<\/span> , 1Co 1:9<\/span> ; 1Co 10:13 , 1Th 5:24<\/span> , 2Th 3:3<\/span> , 2Ti 2:13<\/span> , and cf.<\/em> 1Sa 15:29<\/span> . : our word<\/em> ( sc.<\/em> , my personal communications about my journey, as well as the message of the Gospel) towards you is not Yea and Nay<\/em> . I do not deceive you or vacillate in my purpose: cf.<\/em> 2Co 2:17<\/span> .<\/p>\n true = faithful. Greek. pistos App-150. <\/p>\n word. Greek. logos. App-121. Compare 1Co 1:18. <\/p>\n toward = unto. Greek. pros, as in verses: 2Co 1:15, 2Co 1:16, 2Co 1:20. <\/p>\n 18.] Such fickleness, you know, was not my habit in preaching to you. Chrys. gives the connexion well: . , , , , (predicate in Chrys.s interpretation; see above), , , , , . , , … p. 446.<\/p>\n . ., ] a form of asseveration: see reff.<\/p>\n The follows on the denial of the preceding question.<\/p>\n . Our doctrine (which we preached, cf. , 1Co 1:18), to you is not (present, inasmuch as the character of the doctrine was present and abiding. The pres. has been altered in rec. to the easier ) yea and nay (i.e. inconsistent with itself).<\/p>\n 2Co 1:18. , faithful) The categorical statement implied is this, Our doctrine is sure. The mode [or expression of feeling, as opposed to a naked, categorical statement, end. on modalis sermo], however, is added: God is faithful, : comp. amen, 2Co 1:20.-, but) The antithesis is between his intention of travelling to see them, and the doctrine itself. The external change of that intention for good reasons infers no inconsistency in the doctrine. In the mean time, Paul shows, that those who are light [fickle] in external matters are wont to be, and to appear to be, light also in things spiritual.-) with, to; with (towards) you, is an antithesis to with me, 2Co 1:17.- , was not made yea and nay) Contradictories have no place in Theology.<\/p>\n 2Co 1:18<\/p>\n 2Co 1:18 <\/p>\n But as God is faithful, our word toward you is not yea and nay.-His word to them did not rest on fleshly whims, but on the will of God. [The connection between this verse and the following shows that reference is made to the word preached concerning Jesus Christ and he argues that as his preaching to them was in all sincerity, so might naturally be regarded all of his expressed purposes concerning them.] <\/p>\n as: 2Co 1:23, 2Co 11:31, Joh 7:28, Joh 8:26, 1Jo 5:20, Rev 3:7, Rev 3:14 <\/p>\n word: or, preaching <\/p>\n Reciprocal: Deu 7:9 – the faithful Mat 11:7 – A reed Joh 3:33 – hath set Rom 3:4 – let God 2Co 1:17 – yea 2Co 6:7 – the word 2Co 7:14 – we 2Co 12:6 – I will<\/p>\n 2Co 1:18. As God is true is a phrase used for comparison, meaning that what Paul is about to affirm is just as true as the thought in the italicized phrase. Word . . . not yea and nay. Paul’s preaching was not the wishy-washy kind; when he said “yea” or “nay,” he meant it.<\/p>\n 2Co 1:18. But as God is truea solemn asseveration, having the force of an appeal to God, or an oath,our word toward you is not yea and naythe word of one not to be depended on. No wonder that he makes such an appeal; for by such insinuations he feels his whole credit at stake.<\/p>\n By the word here, some understand St. Paul’s promise to come to Corinth, that he did very seriously intend to come unto them; as if he had said, “As God is true to his promise, so has he taught me to be true to mine.” Others understand by the word, St. Paul’s preaching, that his doctrine was not mutable and changeable, but always the same. <\/p>\n Here note, How ready and forward the adversaries of religion are from any real or supposed imperfections in the ministers of God, presently to blame and burden their ministry, to charge their private errors and mistakes upon their doctrine. There is a mighty propensity and great forwardness in bad men, to cast all the imperfections of the ministers of the gospel upon their ministry and doctrine.<\/p>\n The devil is glad of an opportunity, by the failings of preachers, to bring the doctrines they preach either into doubt or disesteem. But though it be a great reproach for a minister to be mutable and contradictory in his doctrine, yet the wicked world do often accuse them of it, and charge them with it, when there is not the least occasion of it: Verily, as God is true, our word was not yea and nay.<\/p>\n But as God is faithful, our word toward you is not yea and nay. <\/p>\n 1:18 {10} But [as] God [is] {r} true, our word toward you was not yea and nay.<\/p>\n (10) He calls God as witness and as judge of his constancy in preaching and teaching one self same Gospel.<\/p>\n (r) True, and of whose faithful witness it would be horribly wicked to doubt.<\/p>\n Paul associated himself with God to reinforce his argument.<\/p>\n "The argument is one from ’ethical congruity.’ God is faithful in the fact that the Gospel which is proclaimed by His messengers is not a Gospel of duplicity, full of misleading statements and of promises which are not fulfilled." [Note: Plummer, p. 35.] <\/span><\/p>\n "When God speaks His positive does not carry a hidden negative. And so it is also with His chosen Apostle: his word to the Corinthians is not a mixture of yea and nay at the same time, but a faithful yea-sincere, honest, unambiguous." [Note: Hughes, p. 35.] <\/span><\/p>\n "Apparent inconsistency or fickleness may be consistency on the highest level." [Note: Morgan, p. 230.] <\/span><\/p>\n But [as] God [is] true, our word toward you was not yea and nay. 18. But as God is true, our word toward you was not yea and nay ] There was no more infirmity of purpose in the Apostle’s preaching than there is untruth, or rather, unfaithfulness in God. ‘Word’ here means speech, discourse, … Continue reading “Exegetical and Hermeneutical Commentary of 2 Corinthians 1:18”<\/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-28766","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/28766","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=28766"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/28766\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=28766"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=28766"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=28766"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Expository Notes with Practical Observations on the New Testament<\/b><\/i><\/h4>\n
Fuente: McGarvey and Pendleton Commentaries (New Testament)<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"