21<\/strong>. in whom<\/em> ] In close and vital connexion with Whom. See last note.<\/p>\n all the building<\/em> ] R. V., “ each several building;<\/em> ” as if the great Temple were viewed for the moment in its multiplicity of porches, courts, and towers; each connected with the great bond of the substructure, in and on which the whole architecture was rising. An interesting grammatical question arises over the reading here and this rendering, and will occur again Eph 3:15<\/span>: does the Greek phrase, in the best attested reading, demand<\/em> the rendering of the R. V. as against that of the A. V.? We incline to the reply that it does not. The law of the definite article (the absence of which here occasions the question) is undoubtedly somewhat less exact in the Greek of the Scriptures than in that of the classics. And this leaves us free to use (with caution) the<\/em> context to decide problems which in the classics would be decided by pure grammar. Such a case we take this to be; and the question to ask is, does the context favour the imagery of detail<\/em> or that of total?<\/em> Surely the latter. The idea points to one great building, getting completed within itself, rising to its ideal. We retain accordingly the A. V. See further, next note.<\/p>\n fitly framed together<\/em> ] One word, a present participle, in the Greek. The same occurs below, Eph 4:16<\/span> (“fitly joined<\/em> together”), and nowhere else in N. T. The idea is not of a completed but of a progressive work, a “framing together” of the structure ever more closely and firmly. The building shrinks into greater solidity, binds itself into more intense coherence, as it grows. The spiritual union of the saints needs but to be more believed and realized to tell more on their actual closeness of connexion. The idea conveyed by this word, which is of course in the singular number, is (see last note) far rather that of one great building growing in internal solidity than of many buildings growing in contact.<\/p>\n groweth<\/em> ] with the perpetual addition of new “living stones” (1Pe 2:5<\/span>) and the resulting new connexions. Observe two distinct ideas in harmony; growth in compactness, growth in extension.<\/p>\n unto a holy temple<\/em> ] R. V., margin, “into an holy sanctuary<\/strong>.” The Greek ( nos<\/em>) is not the temple- area<\/em> with its courts and porches ( hiron<\/em>), but the temple- house;<\/em> the place of the Presence. The phrase, “unto,” “into,” suggests (like that in the next verse) a sanctuary not yet complete and ready for the Presence. The true Church, indeed, is already<\/em> (1Co 3:16<\/span>; 2Co 6:16<\/span>; and cp. 1Co 6:19<\/span> of its individual members) “the sanctuary of the living God.” But it is this as a still imperfect thing, and still imperfectly; the absolute and final in the matter is yet to come; and this will so transcend the partial and actual that it is spoken of as if<\/em> the Indwelling were not yet. We may faintly illustrate by an unfinished cathedral, used already for Divine worship, but not yet ideally prepared for it. See Rev 21:22<\/span> for another side of truth in temple-imagery. There, in the final state, there is “no sanctuary,” for God and the Lamb “are the sanctuary of” the holy City. All, absolutely all, is hallowed by Their Presence indwelling; Sanctuary and Shechinah are, as it were<\/em>, one; and nothing is there that is not Sanctuary.<\/p>\n Great indeed is the conception in this passage. The saints, in their community “in the Lord,” are preparing, through an Indwelling partial though real, for an Indwelling complete and eternal; the two being, in continuity, one. In no mere figure of speech, their God already “dwells” in their bodies, and in their community; dwells there as in a Sanctuary in manifested Light, in Peace of covenant and propitiation, in Oracle-speech of “the Spirit’s witness,” in eternal Life. And this precious present fact is germinating to the future result of a heavenly and everlasting Indwelling (likewise in individuals and in community), when the Sanctuary shall reflect without a flaw its Indweller’s glory; when our union and communion with Him, in other words, shall be perfect, absolute, ideal. “We shall be like Him; for we shall see Him as He is.”<\/p>\n in the Lord<\/em> ] The Lord Christ. We have “God” in the next verse, in a way which indicates this distinctive reference here. The imagery leaves the precise idea of the Corner Stone, to present the Lord as the living bond and principle, the secret both of growth and sanctity.<\/p>\n In whom – <\/B>That is, by whom, or upon whom. It was in connection with him, or by being reared on him as a foundation.<\/P> All the building – <\/B>The whole church of Christ.<\/P> Fitly framed together – <\/B>The word used here means to joint together, as a carpenter does the frame-work of a building. The materials are accurately and carefully united by mortises and tenons. so that the building shall be firm. Different materials may be used, and different kinds of timber may be employed, but one part shall be worked into another, so as to constitute a durable and beautiful edifice. So in the church. The different materials of the Jews and Gentiles; the people of various nations, though heretofore separated and discordant, become now united, and form an harmonious society. They believe the same doctrines; worship the same God; practice the same holiness; and look forward to the same heaven.<\/P> Groweth unto an holy temple in the Lord – <\/B>see the 1Co 3:17<\/span> note; 2Co 6:16<\/span> note.<\/P> <\/p>\n Verse 21. In whom<\/B><\/I>] By which foundation corner stone, Christ Jesus, all the building<\/I>, composed of converted Jews and Gentiles, fitly framed together<\/I>, , properly jointed and<\/I> connected together, groweth unto a holy temple<\/I>-is continually<\/I> increasing<\/I>, as new converts from Judaism or heathenism flock into it. It is not a finished<\/I> building, but will continue to increase<\/I>, and be more<\/I> and more perfect<\/I>, till the day of judgment.<\/P><\/p>\n In whom; <\/B>or upon whom, viz. Christ the foundation. <\/P> All the building; <\/B>whatsoever is built on Christ the foundation, and so all particular believers, as the several parts of the building. <\/P> Fitly framed together; <\/B>joined and united both to Christ the foundation by faith, and to each other by love. <\/P> Groweth; <\/B>either: <\/P> 1. Ariseth; the building goeth on till it comes to be a temple. Or: <\/P> 2. It notes the stones or materials of the house to be living ones, receiving life from Christ, 1Pe 2:5<\/span>. Growth supposeth life. The verb is in the present tense, to signify that the builders are still at work, and this temple not yet finished. <\/P> Unto an holy temple; <\/B>in allusion to the temple at Jerusalem; whereas the holy of holies was a type of heaven, so the temple itself was a type of the church, both as it was the place of Gods presence, and of his worship. <\/P> In the Lord:<\/B> either this must be joined to <\/P> groweth, <\/B>and then it is a pleonasm, the antecedent being here repeated, though the relative had been expressed, and it implies the growth of believers (the materials of this spiritual building) to be from Christ; or it may be joined with holy, <\/I>and then it signifies that they have their holiness from Christ; or it may be read, holy<\/I> to the Lord, <\/I>and then it expresses the nature of this temple, that it is undefiled, consecrated to the Lord, and meet for him. <\/P> <\/p>\n 21. In whom<\/B>as holdingtogether the whole. <\/P> fitly framed<\/B>so asexactly to fit together. <\/P> groweth<\/B>“isgrowing” continually. Here an additional thought is added to theimage; the Church has the growth<\/I> of a living organism, not themere increase<\/I> of a building. Compare 1Pe2:5<\/span>; “lively<\/I> stones . . . built up a spiritualhouse.” Compare Eph 4:16<\/span>;Zec 6:12<\/span>, “The Branch<\/I>shall build the temple<\/I> of the Lord,” where similarly thegrowth of a branch, and the building of a temple, are joined. <\/P> holy<\/B>as being the”habitation of God<\/I>” (Eph2:22<\/span>). So “in the Lord” (Christ) answers to “throughthe Spirit” (Eph 2:22<\/span>;compare Eph 3:16<\/span>; Eph 3:17<\/span>).”Christ is the inclusive Head of all the building, the elementin which it has its being and now its growth” [ALFORD].<\/P><\/p>\n In whom all the building fitly framed together<\/strong>,…. This building is to be understood of all the saints, and people of God; of the whole universal church, which is God’s building; and is a building of a spiritual nature, and will abide for ever: and this is fitly framed together; it consists of various parts, as a building does; some saints are comparable to beams, some to rafters, others to pillars, c. and these are joined and united to one another, and are set in an exact symmetry and proportion, and in a proper subserviency to each other and so as to make for the good, the strength, and beauty of the whole. And it all centres in Christ; he has a great concern in this building; he is the master builder, and the foundation and cornerstone; and it being knit together in him,<\/p>\n groweth unto an holy temple in the Lord<\/strong>: it grows by an accession of new stones, or of souls called by grace, and added to it; for this building is not yet openly and visibly completed, as it will be; in order to which the ministry of the word, and administration of ordinances are continued; and this will be in the latter day, when the number of God’s elect, among Jews and Gentiles, shall be gathered in: and this growth may be understood also of an increase of those, who are openly laid in the building; of their spiritual growth into their head, Christ; and of an, increase of grace in them; which the word and ordinances are means of, under a divine blessing: and this building grows unto an “holy temple”, the Gospel church state, called a “temple”, in allusion to the temple at Jerusalem; whose materials were stones made ready and hewn, before they were brought thither; and whose magnificence, beauty, and glory, were very great; and it was the place of public worship, and of the divine abode, and was a very significant emblem of the church of God; see 2Co 6:16<\/span>, which is an “holy” one, set apart for holy uses, and internally sanctified by the Spirit of God; and which is discovered by external holiness of life, and conversation in the members of it: and this is said to be “in the Lord”; which phrase may refer to the word “groweth”, and denotes that growth and increase, both of persons and grace, the church has in, and from the Lord Jesus Christ; or to the word “holy”, and intimates, that the holiness of the church, and every member of it, is also in and from the Lord; or to the word “temple”, which is built for him to dwell in.<\/p>\n Each several building <\/B> ( <\/SPAN><\/span>). So without article Aleph B D G K L. <\/SPAN><\/span> is a late word from <\/SPAN><\/span> and <\/SPAN><\/span>, to build for building up (edification) as in Eph 4:29<\/span>, then for the building itself as here (Mr 13:1f.<\/span>). Ordinary Greek idiom here calls for “every building,” not for “all the building” (Robertson, Grammar<\/I>, p. 772), though it is not perfectly clear what that means. Each believer is called a <\/SPAN><\/span> (1Co 3:16<\/span>). One may note the plural in Mr 13:1<\/span> (<\/SPAN><\/span>) of the various parts of the temple. Perhaps that is the idea here without precise definition of each <\/SPAN><\/span>. But there are examples of <\/SPAN><\/span> without the article where “all” is the idea as in <\/SPAN><\/span> (all creation) in Col 1:15<\/span>.<\/P> Fitly framed together <\/B> (<\/SPAN><\/span>). Double compound from <\/SPAN><\/span> and <\/SPAN><\/span> (binding, <\/SPAN><\/span>, joint and <\/SPAN><\/span>), apparently made by Paul and in N.T. only here and Eph 4:16<\/span>. Architectural metaphor.<\/P> Into a holy temple <\/B> ( <\/SPAN><\/span>). The whole structure with all the <\/SPAN><\/span>. Another metaphor for the Kingdom of God with which compare Peter’s “spiritual house” ( <\/SPAN><\/span>) in which each is a living stone being built in (1Pe 2:5<\/span>). <\/P> <\/p>\n All the building [ ] <\/SPAN><\/span>. Lit., every building. Rev., each several building. But the reference is evidently to one building, and the rendering of A. V. should be retained though the article is wanting. Fitly framed together [] <\/SPAN><\/span>. The present participle indicates the framing as in progress. <\/P> Temple [] <\/SPAN><\/span>. Sanctuary. See on Mt 4:5<\/span>. The more sacred portion of the structure is chosen for the figure.<\/P> <\/p>\n <\/strong><\/p>\n 1) “In whom all the building”<\/strong> (en ho pasa oikodome) “in ( centralized in) whom all (the) building or assembly” Let it be noted that the terms “household and building” refer not to a physical structure, but to an affinity of baptized believers in Jesus Christ, in joint fellowship with one another in Christ, to do His work, Mar 16:15<\/span>; Joh 20:21<\/span>.<\/strong><\/p>\n 2) “Fitly framed together”<\/strong> (sunarmologoumene) “Being fitted together.” This indicated a state or condition of affinity of union in fellowship of the church members that constitute the assembly of worship and service. What Jesus Christ fits together, by the unity of His spirit, according to His word, is “fitly framed,” assembled, or embodied, or built<\/p>\n 3) “Groweth unto an holy temple in the Lord”<\/strong> (auksei eis naon hagion en kurio) “Grows into an holy shrine (temple), people, and place for holy worship and service, in the Master,” see 1Co 3:16-17<\/span>; 1Co 6:11<\/span>. Every assembly, truly of the Lord, is a lively temple, a growing assembly, indwelt by the Holy Spirit in a special empowering way; Luk 24:49<\/span>; Act 1:8<\/span>; Act 2:1-4<\/span>; 2Co 6:16<\/span>. The church, or temple, or assembly of Christ on earth is a living imperfect organism, yet sanctified, set apart by Jesus Christ for divine worship and service. Her members are to seek always to live separated, sanctified lives that the Holy Spirit be not grieved, Gal 5:25<\/span>; Eph 4:30-32<\/span>.<\/p>\n 21. In whom all the building groweth. If this be true, what will become of Peter? When Paul, in writing to the Corinthians, speaks of Christ as a “Foundation,” he does not mean that the church is begun by him and completed by others, but draws a distinction arising out of a comparison of his own labors with those of other men. It had been his duty to found the church at Corinth, and to leave to his successors the completion of the building. <\/p>\n “<\/p>\n According to the grace of God which is given to me, as a wise master-builder, I have laid the foundation, and another buildeth on it.” (1Co 3:10<\/span>.) <\/p>\n With respect to the present passage, he conveys the instruction, that all who are fitly framed together in Christ are the temple of the Lord. There is first required a fitting together, that believers may embrace and accommodate themselves to each other by mutual intercourse; otherwise there would not be a building, but a confused mass. The chief part of the symmetry consists in unity of faith. Next follows progress, or increase. Those who are not united in faith and love, so as to grow in the Lord, belong to a profane building, which has nothing in common with the temple of the Lord. <\/p>\n Groweth unto an holy temple. Individual believers are at other times called “temples of the Holy Ghost,” (1Co 6:19<\/span>; 2Co 6:16<\/span>,) but here all are said to constitute one temple. In both cases the metaphor is just and appropriate. When God dwells in each of us, it is his will that we should embrace all in holy unity, and that thus he should form one temple out of many. Each person, when viewed separately, is a temple, but, when joined to others, becomes a stone of a temple; and this view is given for the sake of recommending the unity of the church. <\/p>\n (21) In whom all the building fitly framed together groweth unto an holy temple in the Lord.<\/strong>There is some difficulty about the rendering-all the building. Generally the best MSS. omit the article in the original. But the sense seems to demand the rendering of the text, unless, indeed, we adopt the only other possible rendering, in whom every act of buildingthat is, every addition to the buildingis bonded to the rest, and grows, &c. The clause agrees substantially, and almost verbally with Eph. 4:16<\/span>From whom the whole body, fitly joined (framed<\/em>) together and compacted . . . maketh increase of the body unto the edifying (building up<\/em>) of itself. In this latter passage the leading idea is of the close union of the body to the head, to which, indeed, the metaphor more properly applies than to the relation of the building to the corner-stone. For we note that St. Paul, apparently finding this relation too slight to express the full truth of the unity of the Church with Christ, first speaks of the whole building as compacted together in<\/em> the corner-stone, and growingthat is, being gradually built upin that closely compacted union; and next, calls the temple so built up a temple holy in the Lord <\/em>(i.e., <\/em>the Lord Jesus Christ), deriving, therefore, all its sacredness as a temple from a pervading unity with Him. The corner-stone is only a part, though a dominant part, of the building. Christ not only keeps all together, whether you speak of roof, or wall, or any other part whatsoever (Chrys.), but by contact with Himself makes the building to be a temple.<\/p>\n 21<\/strong>. <\/strong> All the building<\/strong> The four walls, fastened by the corner stone, as different races are firmly bound into the Church by one common Christ. <\/p>\n Fitly framed together<\/strong> Adjusted and united by one common gospel of peace. <\/p>\n Groweth<\/strong> It is an ever growing building, expanding in time and space over the earth. <\/p>\n Holy temple<\/strong> Not a temple of idolatry and sorcery, like the great fane of the Ephesian Artemis, but a spiritual temple more worthy than even the edifice on Moriah.<\/p>\n ‘In whom all the building (or ‘every building’), fitly framed together, grows into a holy Temple in the Lord.’<\/p>\n And the purpose of all that has been described is so that they might be ‘the Temple of God’, that is, that in which God dwells in the world. Men must no longer look to Jerusalem and its Temple but to the Temple which is composed of Christ and His believing people. The building being described is ‘a holy Temple’, ‘a habitation of God in the Spirit’, and all its parts are joined and fitted together ‘in Him’, growing into that Temple. Thus the people of God are seen as being His Temple, a picture used elsewhere in 1Co 3:16-17 ; 2Co 6:16<\/span>. (In 1Co 6:19<\/span> it is the body of each individual Christians which is seen as a sanctuary of God). All believers are being fitted together for this purpose. ‘All the building’ stresses the unity of the whole. If we read as ‘every building’ it may refer to different local churches, but ‘all the building’ seems preferable. (The picture is very similar to that in 1Co 12:13-27<\/span> where we are all members of His body. Note how in 1Co 6:15<\/span>; 1Co 6:19<\/span> the two concepts merge).<\/p>\n Eph 2:21<\/span> . An elucidation to . . ., bearing on the matter in hand, and placing in yet clearer light the thought of Eph 2:19<\/span> f.; in whom each community, in whom also yours<\/em> (Eph 2:22<\/span> ), organically developes itself unto its holy destination<\/em> . [161]<\/p>\n ] means neither by whom<\/em> (Castalio, Vatablus, Menochius, Morus, and others, including Flatt), nor upon whom<\/em> (Estius, Koppe, and others), but: in whom<\/em> , so that Christ (for applies neither to ., as Castalio, Estius, and Koppe suppose, nor to , as Holzshausen would have it, but to the nearest and emphatic .) appears as that wherein<\/em> the joining together of the building has its common point of support (comp. Eph 1:10<\/span> ).<\/p>\n ] not: the whole<\/em> building (Oecumenius, Harless, Olshausen, Baumgarten-Crusius, de Wette, Bleek), which would be at variance with linguistic usage, and would absolutely require the reading (on that account preferred by Matthies, Winer, and others) (see the critical remarks), but: every building<\/em> . The former interpretation, moreover, the opposition of which to linguistic usage is rightly urged also by Reiche, [162] is by no means logically necessary, since Paul was not obliged<\/em> to proceed from the conception of the whole<\/em> body of Christians to the community of the readers (Eph 2:22<\/span> ), but might pass equally well from the conception “ every<\/em> community” to the conception “ also ye<\/em> ” (Eph 2:22<\/span> ), and thus subordinate the particular to the general. The objection that there is only one<\/em> (de Wette) is baseless, since the collective body of Christians might be just as reasonably, as every community for<\/em> itself, conceived as a temple-building. The latter conception is found, as in 1Co 3:16<\/span> , so also here, where the former is linguistically impossible<\/em> . Chrysostom, however, is wrong in holding that by . is signified every part<\/em> of the building (wall, roof, etc.), since rather denotes the aggregate<\/em> of the single parts of the building, the edifice<\/em> , and since not a wall, a roof, etc., but only the building as a whole which is thought of, can grow unto a temple.<\/p>\n .] becoming framed together<\/em> ; for the present<\/em> participle represents the edifice as still in the process of building<\/em> , as indeed every community is engaged in the progressive development of its frame of Christian life until the Parousia (comp. on 1Co 3:15<\/span> ). The participle is closely connected with : every building, while its framing together, i.e.<\/em> the harmonious combination of its parts into the corresponding whole, takes place in Christ, grows, etc. The compound (with classical writers ) is met with only here and Eph 4:16<\/span> , but in Philipp. Thess<\/em> . 78.<\/p>\n ] On this form of the present, read in the N.T. only here and at Col 2:19<\/span> , but genuinely classical, see Matthiae, p. 541.<\/p>\n ] Final result of this growth. It is not, however, to be translated: unto a<\/em> holy temple, for the conception of several<\/em> temples was foreign to the apostle with his Jewish nationality, but: unto the<\/em> holy temple, in which there was no need of the article (see on 1Co 3:16<\/span> ). To realize the idea of the one<\/em> temple that is the goal unto which every<\/em> community, while its organic development of life has its firm support in Christ, groweth up.<\/p>\n ] By this not God<\/em> is meant, as Michaelis, Koppe, Rosenmller, Holzshausen, and others suppose, but Christ<\/em> (see the following ). By the majority it is connected with , in which case it would not have, with Beza, Koppe, Rosenmller, Flatt, to be taken for the dative, but (so also de Wette, Hofmann, Bleek) would have to be explained of the of the temple, having its causal ground in Christ<\/em> , thus specifically Christian. But the holiness of the temple lies in the dwelling of God therein (see Eph 2:22<\/span> ); it does not, therefore, first come into existence<\/em> in Christ, but is<\/em> already existent<\/em> , and the church<\/em> becomes in Christ that which the holy temple is<\/em> , inasmuch as in this church the idea of the holy temple realizes itself. Others have rightly, therefore, connected it with , although is not, with Grotius, Wolf, et al.<\/em> , to be translated by per<\/em> . In the case of every building which is framed together in Christ, the growing into the holy temple takes place also in Christ<\/em> (as the one on whom this further development depends). The being framed together and the growing up of the building to its sacred destination both<\/em> not otherwise than in the Lord<\/em> .<\/p>\n [161] Observe the apostle’s view of the church, as a whole and in its single parts, as one living organism<\/em> . Comp. Thiersch, die Kirche im apost. Zeitalt<\/em> . p. 154, 162; Ehrenfeuchier, prakt. Theol<\/em> . I. p. 55 ff.<\/p>\n [162] The admissibility of the anarthrous form , in the sense of “the whole<\/em> building,” cannot be at all conceded, since is neither a proper name, nor to be regarded as equivalent to such. See Winer, p. 101 [E. T. 140]; Buttmann, neut. Gram<\/em> . p. 78 [E. T. 86]. In general in the sense of whole<\/em> can only be without an article, when the substantive to which it belongs would not need the article even without (Krger, 50, 11. 9). Hence . can only signify either every building<\/em> , or else a building utterly<\/em> . In the latter sense Chrysostom appears, very unsuitably, no doubt (see above), to have taken it. According to Hofmann, II. 2, p. 123, . is meant to signify “ whatever becomes a constituent part<\/em> of a building” (thus also the Gentiles who become Christians). As if could mean constituent part<\/em> of a building! It signifies, even in Mat 24:1<\/span> , Mar 13:1<\/span> f., edifice.<\/em> And as if , every<\/em> part of the building, when in fact only two<\/em> constituent parts, namely Jews and Gentiles, could be thought of, were in harmony with this relation! The rendering is linguistically<\/em> and logically<\/em> incorrect.<\/p>\n 21 In whom all the building fitly framed together groweth unto an holy temple in the Lord: <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 21. Fitly framed together<\/strong> ] Or, perfectly joined together by the cement of the Holy Spirit, working in the saints faith in Christ and love one toward another, which the apostle calleth the bond of perfection. <\/p>\n 21<\/strong> .] in whom<\/strong> ( , Chr.: not only so, but He is in reality the inclusive Head of the building: it all , is squared and ruled by its unity to and in Him) all the building<\/strong> (more properly .: and to a classical Greek ear<\/em> , any other rendering of . than ‘ every building<\/em> ,’ seems preposterous enough. But ‘every building’ here is quite out of place, inasmuch as the Apostle is clearly speaking of but one vast building, the mystical Body of Christ: and . cannot have Meyer’s sense ‘every congregation thus built in:’ nor would it be much better to take refuge in the proper sense of , and render ‘all building,’ i.e. ‘every process of building,’ for then we should be at a loss when we come to below. Are we then to render ungrammatically, and force words to that which they cannot mean? Certainly not: but we seem to have some light cast here by such an expression as , 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