3<\/strong>. by revelation<\/em> ] Probably at or about the time of his conversion. Act 26:17-18<\/span>, indicates that the Lord then and there gave him the special commission, and it is likely that a period of special and direct Divine instruction followed, perhaps in “Arabia” (Gal 1:17<\/span>). See Gal 1:11<\/span>, &c. for the positive assertion that “his gospel” was a direct revelation, and the connexion of this with events at and just after the conversion. Perhaps visions such as St Peter’s (Acts 10<\/span>) entered into the process. It is a wonderful paradox, yet deeply truth-like, that the great champion of Pharisaism should have been chosen to be the<\/em> Apostle of the heathen. For the phrase, “by revelation,” cp. Rom 16:25<\/span> (Greek); Gal 2:2<\/span>; and for St Paul’s claim to be a recipient of revelations, 2Co 12:1<\/span>; 2Co 12:7<\/span>; Gal 1:16<\/span>.<\/p>\n he made known<\/em> ] Better, was made known<\/strong>.<\/p>\n the mystery<\/em> ] Explained below, Eph 3:5-6<\/span>, as being the long-kept secret of the absolutely equal welcome to Christ of the Gentile with the Jew. On the word “ mystery<\/em>,” see note on Eph 1:9<\/span>.<\/p>\n as I wrote afore<\/em> ] The reference is to previous passages in this Epistle; Eph 1:9<\/span>, &c., Eph 2:11<\/span>, &c. English idiom would say, as I have written afore<\/strong>.<\/p>\n How that by revelation – <\/B>see the notes at Gal 1:12<\/span>. He refers to the revelation which was made to him when he was called to the apostolic office, that the gospel was to be preached to the Gentiles, and that he was converted for the special purpose of carrying it to them; see Act 9:15<\/span>; Act 22:21<\/span>.<\/P> Unto me the mystery – <\/B>The hitherto concealed truth that the gospel was to be preached to the Gentiles; see the notes, Eph 1:9<\/span>, on the meaning of the word mystery.<\/P> As I wrote afore in few words – <\/B>Margin, a little before. To what this refers commentators are not agreed. Bloomfield, Doddridge, Rosenmuller, Erasmus, Grotius, Locke, and others, suppose that he refers to what he had written in the two previous chapters respecting the plan of God to call the Gentiles to his kingdom. Calvin supposes that he refers to some former epistle which he had written to them, but which is now lost. Hc remarks in regard to this, If the solicitude of Paul be rightly considered; if his vigilance and assiduity; if his zeal and studious habits; if his kindness and promptitude in assisting his brethren, it is easy to suppose that he wrote many epistles publicly and privately to this place and to that place. But those only which the Lord saw necessary to the welfare of his church has he taken care to have preserved. In this opinion there is nothing in itself improbable (compare introduction to Isaiah, section 5 (1)), but it may be doubted whether Paul here refers to any such epistle. The addition which he makes, whereby, when ye read, etc., seems rather to imply that he refers to what he had just written.<\/P><\/p>\n Eph 3:3<\/span><\/p>\n How that by revelation He made known unto me the mystery.<\/em><\/p>\n<\/p>\n Revelation of Gods mystery<\/strong><\/p>\n 1<\/strong>. <\/em><\/strong>Those whom God sends, He also teaches.<\/p>\n 2. <\/strong>We have by nature a veil before our eyes, that we cannot see spiritual matters till they be revealed.<\/p>\n (1)<\/strong> Wherefore we must all pray that the veil may be removed from these points of the gospel, that the spirit of liberty may be given us, which brings light and understanding wherever it comes.<\/p>\n (2)<\/strong> See what we must impute our not profiting to, viz., this, that we have not got that eyesight of the Spirit, wherewith our eyes should be cleared. Many of us are like the woman who, going to bed seeing and in the night taken blind, waking in the morning, complained of the curtain; for, not discerning our spiritual blindness, we complain of the curtain–strange manner of teaching, obscure speaking, perplexed sentences, I know not what in the teacher–when the fault is nearer home; we are too much in our own light, not knowing ourselves.<\/p>\n 3. <\/strong>The doctrine of salvation is a hidden thing to the world. Things are lightsome or obscure in themselves, or to us. To be made lightsome in themselves, there needs but the light of the sun to shine upon them; but to make them lightsome to us, we must have inward light in the eye whereby to discern them: thus the counsel of God is for the nature of it light itself.<\/p>\n 4. <\/strong>It is made sensible or visible, the light of revelation shining on it.<\/p>\n 5. <\/strong>It is so discerned where there is the supernatural eye of the Spirit, by benefit of this external light to discern it. We need to pray with David, Lord, open our eyes, that we may see the wonders or hidden things of Thy law. You see, we are all of us men of clay, and living here as it were in the bottom of the ship, walking upon clay; and therefore, if we would know the will of God, concerning us men here below, either God must be revealed from heaven extraordinarily, whereof we have no warrant, or ordinarily, and that is by these books written and indited by the Spirit of God, to be seen, read, and understood. Now this must stand by great reason, for if a man were in a mineral or coal pit, infinite fathoms toward the centre of the earth, it were impossible he should know the will of us men here above, unless we either descend ourselves, or send, or at least throw in a letter of our mind, which notwithstanding will be never the nearer unless we convey light to read the same: so I say, either God must call to us in an audible voice, or send His angels, or raise up afresh some extraordinary means of revealing His will, or else send His letter of His mind to us His loving friends, redeemed by the blood of Christ, yea, and reach us light also for the perusing of the same, or surely we shall never as long as we live attain to the knowledge of His will. Now I grant that the books of Scripture contain the Divine will of God, but such is the darkness of our understanding, that we cannot conceive thereof unless the outward means of the preaching of the Word be joined with the inward working of the Spirit, as fire to enlighten the whole house. Not that the Word in itself is obscure and dark, but that it lighteth into those hands of such blind expositors, in whom is nothing but darkness, as the bright silver lying in a dark chest. (Paul Bayne.<\/em>)<\/p>\n<\/p>\n Revelation<\/strong><\/p>\n No revelation can be adequately given by the address of man to man, whether by writing or orally, even if he be put in possession of the truth itself. For all such revelation must be made through words: and words are but counters–the coins of intellectual exchange. There is as little resemblance between the silver coin and the bread it purchases, as between the word and the thing it stands for. Looking at the coin the form of the loaf does not suggest itself. Listening to the word, you do not perceive the idea for which it stands, unless you are already in possession of it. Speak of ice to an inhabitant of the torrid zone, the word does not give him any idea, or if it does, it must be a false one. Talk of redness to one who cannot distinguish colours, what can your most eloquent description present to him resembling the truth of your sensation? Similarly in matters spiritual, no verbal revelation can give a single simple idea: for instance, what means justice to the unjust–or purity to the man whose heart is steeped in licentiousness? What does infinitude mean to a being who has never stirred from infancy beyond a cell, never seen the sky or the sea, or any of those occasions of thought, which, leaving vagueness on the mind, suggest the idea of the illimitable? It means, explain it as you will, nothing to him but a room: vastly larger than his own, but still a room terminated by four walls. Talk of God to a thousand ears, each has his own different conception of the Almighty Being who rules all. The sensual man hears of God, and conceives one idea; the pure man hears, and pictures another. Whether you speak in metaphysical or metaphorical language; in the purest words of inspiration, or the grossest images of materialism; the conceptions conveyed by the same word are essentially different, according to the soul which receives them. (F. W. Robertson, M. A.<\/em>)<\/p>\n<\/p>\n Accepting the mysteries of God<\/strong><\/p>\n The decree of God is a sealed book, and the names in it are secret; therefore thy part is to look to Gods revealed will–namely, to make thy calling and election sure by making thy regeneration sure. Dost thou not know that secret things belong to God, but revealed things, to us and to our children? Oh tis dangerous to meddle with the secrets of princes! <\/em>(G. Swinnock.<\/em>)<\/p>\n<\/p>\n The gospel a revelation<\/strong><\/p>\n It is an historical fact which has not been sufficiently noticed, that human nature is always below revelation. This fact indicates the Divine origin of revelation. Great discoveries are usually the product of preceding ages of thought. One mind develops the idea; but it is the fruit of the age ripened in that mind. A pearl is found, but the location had been indicated by previous researches. But revealed religion is something different from this. It is separate from and superior to the thought of the age. It calls the wisdom of the world foolishness, and introduces a new standpoint, and starting point, around which it gathers what was valuable in the old, and destroys the remainder. (J. B. Walker.<\/em>)<\/p>\n<\/p>\n Few words<\/strong><\/p>\n Very wisely does an American writer say, There is a mighty difference between preaching the everlasting gospel and preaching the gospel everlastingly. There is no end to the truth, but there should be an end to the sermon, or else it will answer no end but that of wearying the hearer. A friend who occasionally visits the continent always prefers the passage from Dover to Calais, for a reason which we commend to the notice of certain prosy speakers–it is short. If you speak well, you will not be long; if you speak ill, you ought not to be so. We commend to the verbose brother the counsel of a costermonger to an open-air preacher–it was rather rude, but peculiarly sensible–I say, old fellow, cut it short. (C. H. Spurgeon.<\/em>)<\/p>\n Verse 3<\/span>. By revelation he made known unto me<\/B><\/I>] Instead of , he made known<\/I>, , was made known<\/I>, is the reading of ABCD*FG, several others, both the Syriac, Coptic,<\/I> Slavonic, Vulgate<\/I>, and Itala<\/I>, with Clemens, Cyril, Chrysostom,<\/I> Theodoret, Damascenus<\/I>, and others: it is doubtless the true<\/I> reading.<\/P> <\/P> The apostle wishes the Ephesians to understand that it was not an opinion of his own, or a doctrine which he was taught by others, or which he had gathered from the ancient prophets; but one that came to him by immediate revelation from God, as he had informed them before in a few words<\/I>, referring to what he had said Eph 1:9-12<\/span>.<\/P><\/p>\n By revelation; <\/B>not by man, but immediately, Act 9:15<\/span>; Gal 1:12<\/span>. <\/P> He made known unto me the mystery; <\/B>viz. of calling the Gentiles to salvation by faith in Christ, without the works of the law, Eph 3:6<\/span>. <\/P> As I wrote afore; <\/B>in the two former chapters of this Epistle. <\/P> <\/p>\n 3. he made known<\/B>The oldestmanuscripts read, “That by revelation was<\/I> the mystery(namely, of the admission of the Gentiles, Eph 3:6<\/span>;Eph 1:9<\/span>) made known<\/I> untome (Ga 1:12<\/span>).” <\/P> as I wrote afore<\/B>namely,in this Epistle (Eph 1:9<\/span>;Eph 1:10<\/span>), the words of which hepartly repeats.<\/P><\/p>\n How that by revelation he made known unto me the mystery<\/strong>,…. Or “is made known unto me”: so the Alexandrian copy, and some others, and the Vulgate Latin version. The Gospel, which is sometimes called a mystery, the mystery of the Gospel, the mystery of godliness, and the mystery of faith: the several doctrines of the Gospel are the mysteries of the kingdom of heaven; such as a trinity of persons in the Godhead, the union of the two natures in Christ, the saints’ union to Christ, and communion with him, the resurrection of the dead, and the change of living saints, and the whole doctrine of salvation by Christ, of justification by his righteousness, pardon by his blood, and atonement by his sacrifice; and this was made known to the apostle, not in a mere notional and speculative way, but in a spiritual and saving manner; not by men, for he was not taught by men, nor did he receive it from them, but had it by the revelation of Jesus Christ, and by the spirit of wisdom and revelation in the knowledge of him:<\/p>\n as I wrote afore in few words<\/strong>: in the two first chapters of this epistle, which are a compendium of the mystery of the Gospel, in its several parts; as predestination, election, redemption, regeneration, and salvation by free grace.<\/p>\n By revelation <\/B> ( <\/SPAN><\/span>). Not essentially different from ‘ <\/SPAN><\/span> (Gal 1:12<\/span>). This was Paul’s qualification for preaching “the mystery” ( <\/SPAN><\/span>. See 1:9<\/span>).<\/P> As I wrote afore <\/B> ( <\/SPAN><\/span>). First aorist active indicative of <\/SPAN><\/span> as in Ro 15:4<\/span>, not picture forth as Ga 3:1<\/span>. But when and where? Epistolary aorist for this Epistle? That is possible. A previous and lost Epistle as in 1Co 5:9<\/span>? That also is abstractly possible. To the preceding discussion of the Gentiles? Possible and also probable.<\/P> In few words <\/B> ( <\/SPAN><\/span>). Not = <\/SPAN><\/span>, shortly before, but as in Ac 26:28<\/span> “in brief space or time” = <\/SPAN><\/span> (Ac 24:4<\/span>), “briefly.” <\/P> <\/p>\n <\/strong><\/p>\n 1) “How that by revelation”<\/strong> (hoti kata apokalupsin) “That by way or according to the media of revelation.” The mystery disclosed to Paul by revelation was that the gospel should be preached to all men through the church, the one new assembly body called from among the Gentiles, not through Jewish -synagogue worship, Eph 3:9-10<\/span>.<\/p>\n 2) “He made known unto me the mystery”<\/strong> (egnoristhe moi to musterion) “Was made known to me the mystery.” This refers to the same mystery-body as that of the phrase “kingdom of heaven,” in the seven kingdom-of- heaven parables in Mat 13:1-58<\/span>. Each referred to the church in action in various eras of God’s plan, Gal 1:12<\/span>; Gal 1:15-16<\/span>.<\/p>\n 3) “As I wrote afore in few words”‘<\/strong> (kathos proegrapsa en oligo) “Just as I previously wrote in a brief form.” This perhaps refers not to a previous letter he had written, but to the previous references in this letter in Eph 1:9-10<\/span>, and Eph 2:11-22<\/span>, where the body of Christ — the church-body Eph 1:21-22<\/span>, should be an occasion and body agency, purchased by the blood of Christ, through which both Jews and Gentiles might equally worship and serve the Lord without “inner” or “outer” court barriers, Act 20:28<\/span>; Eph 5:25<\/span>; Eph 3:21<\/span>; Eph 4:4-5<\/span>.<\/p>\n 3. That by revelation. Some might imagine, that, in attempting to discharge the office of an apostle, he had acted rashly, and was now paying the penalty of his rashness. It was this that made him so earnest in pleading the Divine authority for all his transactions. The present instance, on account of its novelty, had few supporters; and therefore he calls it a mystery. By this name he endeavors to remove the prejudice which the general displeasure at the event was fitted to excite. His own personal interest in the matter was less regarded than that of the Ephesians, who were deeply concerned in the information, that, through the settled purpose of God, they had been called by Paul’s ministry. Lest what is little known should forthwith become the object of suspicion, the word mystery places it in opposition to the perverse judgments and opinions which were then prevalent in the world. <\/p>\n By revelation he made known to me the mystery. Paul draws the line of distinction between himself and those fanatics, who ascribe to God and to the Holy Spirit their own idle dreams. The false apostles boast of revelations, but it is a false boast. Paul was persuaded that his revelation was true, could prove it to others, and speaks of it as a fact of which no doubt could be entertained. <\/p>\n As I wrote a little before. This refers either to a rapid glance at the same subject in the second chapter, or — which appears to be the general opinion — to another Epistle. If the former exposition be adopted, it will be proper to translate, as I wrote before in few words; for the subject had received nothing more than a passing notice; but the latter being, as I have said, the prevailing opinion, I prefer translating, as I wrote a little before. The phrase, ( ἐν ὀλίγῳ,) which Erasmus has translated in a few words, appears rather to refer to time. On this supposition there would be an implied comparison between the present and the former writings. But nothing would be more unlike the fact, than to contrast them on the score of brevity; for a more concise mode of expression than this passing glance can hardly be imagined. The phrase, a little before, seems purposely to be used as an appeal to their remembrance of a recent occurrence, though I do not insist on this point. There is more difficulty in the next verse. <\/p>\n (3) How that by revelation he made known unto me the mystery.<\/strong>The words by revelation are doubly emphatic. By revelation, not by the wisdom of man (as in 1Co. 2:7-16<\/span>): for God hath revealed them to us by His Spirit. By direct revelation to St. Paul himself, as in Gal. 1:12<\/span>, not of man or by man, but by revelation of Jesus Christ, and in Rom. 16:25<\/span>, according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery. (See also 2Co. 12:17<\/span>.) This revelation we may refer especially to the time when, after his conversion, he was in a trance while praying in the Temple, and saw Christ Himself, saying unto him, Depart, for I will send thee far hence unto the Gentiles (Act. 22:17-21<\/span>).<\/p>\n As I wrote afore in few words.<\/strong>The reference is to the brief notice in Eph. 1:10-14<\/span>, and to the further explanation in Eph. 2:11-22<\/span>. Hence, in English, the idea would be more clearly expressed by I have written above. St. Paul refers them back to these passages as embodying his understanding, or conception, of the mystery thus revealed especially to him. The reference is one of those parenthetical remarks, which, to those remembering how St. Pauls Epistles were dictated, almost irresistibly suggest insertion on the reading over of the Epistle.<\/p>\n (3) Eph. 3:20-21<\/span> sum up the whole in a doxology to God the Father through Christ Jesus. It may be compared with the other more solemn doxologies in the New Testament: as Rom. 16:25<\/span>; 1Ti. 5:15-16<\/span>; Jud. 1:24-25<\/span>; Rev. 1:6<\/span>. Each has its distinctive character. Here the prevailing idea of the preceding chapters is the wonder and the mystery of Gods fore-ordaining love, overflowing in the riches of His grace to those who are made one with Him and with each other in Christ Jesus. Hence, God is here described as He who is able to do exceeding abundantly above all that we ask or think, and to do all by His power dwelling and working in us.<\/p>\n 3<\/strong>. <\/strong> By revelation<\/strong> At his powerful conversion, as narrated in Acts ix; but the revelation is detailed in his own statement, in Act 26:16-20<\/span>. <\/p>\n The mystery<\/strong> The fact heretofore held, undisclosed, in only the foreknowledge of God. <\/p>\n Wrote afore<\/strong> Above wrote, in Eph 3:11<\/span>. <\/p>\n In few words<\/strong> In brief. The same phrase, , as used by Agrippa and by Paul, (Act 26:28<\/span>,) and means smallness of amount.<\/p>\n Eph 3:3<\/span><\/em><\/strong>. <\/strong>The mystery <\/em><\/strong>(<\/strong>as I wrote afore, <\/em><\/strong>&c.<\/strong> Though St. Peter was by a vision from God sent to Cornelius, a Gentile, Acts 10<\/span> yet we do not find that this purpose of God’s calling the Gentiles to be his people equally with the Jews, without any regard to circumcision or the Mosaical rites, was revealed to him, or any other of the apostles, as a doctrine which they were to preach and publish in the world; neither indeed was it needful that it should be any part of their commission to mix that in their message to the Jews, which would make them stop their ears, and refuse to hearken to the other parts of the gospel which they were more concerned to know and be instructed in. It may be asked, “To what purpose is that contained in the parenthesis in this and the following verse concerning himself?”And indeed, without having an eye on the design <\/em>of this epistle, it is difficult to give an account of it; but that <\/em>being carried in view, there is nothing plainer nor more pertinent and persuasive: for what could be of more force to make them stand firm in the doctrine he had taught them, of their being exempt from circumcision and the observances of the law? If you have heard,and I assure you in my epistle that this mystery of the gospel was revealed in a particular manner to me from heaven,the very reading of this is enough to satisfyyou that Iam well instructed in that truth, and that you may safely depend upon what I have taught you concerning this point, notwithstanding I am in prison for it; which is a thing wherein you ought to glory, since I suffer for a truth wherein you are so nearly concerned. See ch. Eph 6:19-20<\/span>. <\/p>\n Eph 3:3<\/span> . In this more detailed specification of the meant in Eph 3:2<\/span> , has the emphasis: by way of revelation<\/em> , expressing the mode<\/em> of the making known, in accordance with a well-known adverbial usage (Bernhardy, p. 241). In substance the of Gal 1:12<\/span> is not different. According to the history of the conversion in Act 26<\/span> (not according to Act 9:22<\/span> ), we have here to think not merely of the disclosures that followed the event near Damascus (as Gal 1:12<\/span> ), but also of the revelation connected with this event itself; for the contents of what is revealed is here the blessing of the Gentiles<\/em> , and with this comp. Act 26:17-18<\/span> , as also Gal 1:16<\/span> ; hence from . we may not infer a post-apostolic time of composition (Schwegler).<\/p>\n ] namely, on the part of God<\/em> ; comp. Eph 3:2<\/span> ; Eph 3:5<\/span> .<\/p>\n ] see on Eph 1:9<\/span> ; it applies here, however, not to the counsel of redemption in general, but to the inclusion of the Gentiles<\/em> in it. It is not until Eph 3:6<\/span> that the apostle comes to express this special contents which is here meant.<\/p>\n down to the end of Eph 3:4<\/span><\/em> , is not to be treated as a parenthesis, inasmuch as , Eph 3:5<\/span> , attaches itself to the . . . immediately preceding.<\/p>\n ] as I before wrote in brief<\/em> , refers not to , but to . ., as is shown by Eph 3:4<\/span> , where Paul characterizes that which was before written as evidence of his knowledge<\/em> of the mystery, but not as evidence of the revelation<\/em> by which he has attained to this knowledge. Groundlessly, and at variance with the subsequent present , Calvin, Hunnius, and others have (although it was already rejected by Theodoret) referred . to an epistle which has now been lost<\/em> , in support of which view the passage in Ignatius (see Introd. 1) has been made use of. See Fabric. Cod. Apoc<\/em> . I. p. 916. It applies (not to Eph 1:9-10<\/span> , as many would have it, but), as is proved by the here meant special contents of the (Eph 3:6<\/span> ), to the section last treated of, concerning the Gentiles attaining unto the Messianic economy of salvation, Eph 2:11-22<\/span> . Comp. already Oecumenius.<\/p>\n ] , Chrysostom: is instrumental<\/em> . [167] See Act 26:28<\/span> . Comp. the classical , Plat. Phil<\/em> . p. 31 D, Legg.<\/em> vi. p. 778 C, and (Dem. 592, 8). The same is expressed by , Act 24:4<\/span> , summarily<\/em> . Wetstein well puts it: “pauca tantum attigi, cum multa dici possent.” Following Theodoret, Beza (with hesitation), Calvin, Grotius, Estius, Erasmus, Schmid, Koppe, and others have taken it as a more precise definition of the : paulo ante.<\/em> But in a temporal<\/em> sense means nothing else than in a short time<\/em> (see on Act 26:28<\/span> ; comp. Plat. Apol<\/em> . p. 22 B; Dem, xxxiii. 18; Pind. Pyth<\/em> . viii. 131: ), which is not suitable here; must have been used (Act 5:36<\/span> ; Act 21:38 ; 2Co 12:2<\/span> , al.<\/em> ; Plat. Symp<\/em> . p. 147 E, al.<\/em> ). Comp. , Herod, iv. 81.<\/p>\n [167] Yet it may also be conceived of locally<\/em> , as Thuc. iv. 26. 2; 96. 2 (see Krger); in small space<\/em> , in a concise passage.<\/p>\n (3) How that by revelation he made known unto me the mystery; (as I wrote afore in few words, (4) Whereby, when ye read, ye may understand my knowledge in the mystery of Christ) (5) Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit; (6) That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel:<\/p>\n<\/p>\n The Apostle, no doubt, when speaking of having written to them before, alludes to the first Chapter particularly in this Epistle, in which he hath treated of those mysterious doctrines, of election, predestination, the acceptation of the Church in Christ, before the foundation of the world; together with redemption by Christ, and regeneration by the Spirit, during the time-state of the Church. But, what I would yet more particularly desire the Reader to regard, in this statement of Paul, is, what he saith in relation to, the mystery of these grand things being kept secret in times past, compared to the revelation now made, unto the Apostles, and Prophets, by the Spirit. The Jews knew nothing of God’s design, in relation to the Gentiles. Though, had they understood their own Scriptures, they would have discovered, that, from the beginning, the Church of God was One, and that the Gentiles should be fellow-heirs of the same body. Christ’s Church could be but one. And Christ himself the One Head, and Husband of his body the Church; and Jehovah’s salvation to the ends of the earth. Isa 49:6<\/span> ; Son 6:9<\/span> . But, until the ascension of Christ, and the descension of the Holy Ghost; these glorious truths, were not so openly revealed, as they, were then by the Spirit.<\/p>\nFuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: 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: 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: 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 on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n