8<\/strong>. And having food<\/em> ] Rather, but<\/strong>; the opposite, positive view of life. The words for ‘food’ and ‘raiment’ are both unused in N.T. except here; both are in the plural, indicating ‘supplies of,’ for each mouth to be fed, each household to be clothed.<\/p>\n raiment<\/em> ] A rather out-of-the-way word for ‘clothing,’ if we go by the use found once in Aristotle and once in Josephus, Ar. Pol<\/em>. vii. 17; Jos. B. J<\/em>. ii. 8. 5: literally, ‘covering;’ and so R.V., perhaps merely to keep an unusualness<\/em> of phrase. But the meaning ‘shelter,’ tent or roof-covering, has been also assigned, from the root word having a more common turn towards this; and ‘covering’ may have been chosen to include this, if not to express it alone. But the immediate context in 1Ti 6:7<\/em><\/span> favours the reference to merely personal<\/em> possessions such as dress.<\/p>\n let us be therewith content<\/em> ] The verb is future passive, we shall be therewith content<\/strong>, as R.V.; hardly an implied<\/em> exhortation, but ‘we shall, if we are godly.’ This rendering is preferable to that in the margin of R.V. ‘in these we shall have enough’ from the similar use of the passive, Luk 3:14<\/span>, ‘be content with your wages;’ Heb 13:5<\/span>, ‘content with such things as ye have.’ The connexion of the word with ‘contentment’ above should also be maintained.<\/p>\n And having food and raiment – <\/B>Food and raiment, here, seem to be used to denote supplies for our needs in general. It is not uncommon to denote the whole by a part, and, as these are the principal things which we really need, and without which life could not be sustained, the apostle uses the phrase to denote all that is really necessary for us. We cannot suppose that he would forbid a desire of a comfortable habitation, or of the means of knowledge, or of conveniences for worshipping God, etc. The idea is, that having those flyings which meet the actual necessities of our nature, and save us from distress, we should not strive after uncertain riches, or make wealth the object of our anxious pursuit; compare notes on Phi 4:11-12<\/span>.<\/P><\/p>\n Verse 8. Having food and raiment, let us be therewith content.<\/B><\/I>] . Let us consider this a competency<\/I>. And it is evident that the apostle considers this a competency, and by these words explains what he said 1Ti 6:6<\/span>.<\/P> <\/P> The word , which we translate raiment<\/I>, signifies covering<\/I> in general; and here means house<\/I> or lodging<\/I>, as well as clothing<\/I>.<\/P> <\/p>\n If therefore God gives us any thing more than is necessary for us, let us take it thankfully, and use it for Gods glory; but if we have no more than is just necessary for us, let us not repine, or murmur, but be content, without murmuring against God, or using any undue means, out of an inordinate desire to get more. <\/P> <\/p>\n 8. And<\/B>Greek,<\/I> “But.”In contrast to the greedy gain-seekers (1Ti6:5<\/span>). <\/P> having<\/B>so long as wehave food. (The Greek<\/I> expresses “food sufficient in eachcase for our continually recurring wants” [ALFORD]).It is implied that we, as believers, shall have<\/I> this (Isa23:16<\/span>). <\/P> raiment<\/B>Greek,<\/I>“covering”; according to some including a roof to coverus,<\/I> that is, a dwelling, as well as clothing. <\/P> let us be therewithcontent<\/B>literally, “we shall be sufficiently provided”;”we shall be sufficed” [ALFORD].<\/P><\/p>\n And having food and raiment<\/strong>,…. “Food” includes all things necessary to be ate and drank, of which there is a great variety, and is here expressed in the plural number; and “raiment” every necessary covering, as the word used signifies, and includes an habitation, which is a cover and shelter from the inclementencies of the weather. And now having all these comforts and necessaries of life, food to eat, and drink to extinguish thirst and refresh, raiment to put on, and a house to dwell in,<\/p>\n let us be therewith content<\/strong>: there is very good reason why the saints should be content; since more than these things cannot be enjoyed; and these they have with a blessing, and as a fruit and token of the love of God to them; these were all that Jacob desired, Agur petitioned for, and Christ directs his disciples daily to pray for; and which to have, is to have enough, a proper sufficiency and competency: the words may be rendered, “we shall be content with them”; which the apostle could say for himself, Timothy, and others, who had been content, even when they wanted these things. The Vulgate Latin and Ethiopic versions read, “we are content”; and the Syriac version, “food and raiment are sufficient for us”; and so the apostle sets himself, and others, as examples of contentment to be imitated and followed.<\/p>\n Food <\/B> (<\/SPAN><\/span>). Plural, supports or nourishments (from <\/SPAN><\/span>, to support). Old word, here only in N.T.<\/P> Covering <\/B> (<\/SPAN><\/span>). Plural, “coverings.” Late word from <\/SPAN><\/span>, to cover. Here only in N.T.<\/P> We shall be content <\/B> (<\/SPAN><\/span>). First future passive of <\/SPAN><\/span>, to be content. Old word. See 2Co 12:9<\/span>. This is the <\/SPAN><\/span> of verse 6<\/span>.<\/P> There with <\/B> (<\/SPAN><\/span>). Associative instrumental case, “with these.” <\/P> <\/p>\n Food [] <\/SPAN><\/span>. N. T. o. <\/P> Raiment [] <\/SPAN><\/span>. N. T. o. o LXX It means covering generally, though the reference is probably to clothing. von Soden aptly remarks that a dwelling is not a question of life with an Oriental. <\/P> Let us be content [] <\/SPAN><\/span>. More correctly, we shall be content. Once in Pauls 2Co 12:9<\/span>. A few times in LXX Comp. Ps. of Solomon 16 12 : “But with good will and cheerfulness uphold thou my soul; when thou strengthenest my soul I shall be satisfied [ <\/SPAN><\/span>] with what thou givest me.”<\/P> <\/p>\n 1) “And having food and raiment”<\/strong> (echontes de diatrophas kai skepasmata) “Moreover having enough food and enough clothing,” this also contemplates shelter sufficient for needs, for the natural man. Jacob alluded to this in his “bread to eat and raiment to put on plea,” Gen 28:20<\/span>.<\/p>\n 2) “Let us be therewith content.”<\/strong> (toutois apkesthesometha) “With these things we will be satisfied,” or “we will be sufficiently provided,” Mat 25:9<\/span>; Joh 6:7<\/span>; 2Co 12:9<\/span>; Mat 6:33<\/span>; Php_4:19,<\/p>\n 8 Having food and raiment When he mentions food and raiment, he excludes luxuries and overflowing abundance; for nature is content with a little (122) and all that goes beyond the natural use is superfluous. Not that to use them more largely ought to be condemned on its own account, but lusting after them is always sinful. <\/p>\n (122) “Man wants but little; nor that little long.” — Young’s Night Thoughts. <\/p>\n (8) And having food and raiment let us be therewith content.<\/strong>The Greek word rendered let us be content is better translated, we shall have a sufficiency.<\/em> The argument will run thus: All earthly possessions are only for this life; here, if we have the wherewithal to clothe us and to nourish us, we shall have enough; if we have more than this, St. Paul goes on to show, we shall be in danger of falling into temptation.<\/p>\n There is no contradiction between this reading and that contained in this same Epistle (1Ti. 4:1-5<\/span>). There the Apostle is warning the Church against a false, unreal asceticism, which was teaching men to look upon the rich gifts of this world, its beauties and its delights, as of themselves sinful, forgetting that these fair things were Gods creatures, and were given for mans use and enjoyment. Here the same great teacher is pressing home the truth that the highest good on earth was that godliness which is ever accompanied with perfect contentment, which neither rejects nor deems evil the fair things of this life, but which, at the same time, never covets them, never longs for them. It was one thing to be rich, it was another to wish to be rich; in Gods providence a man might be rich without sin, but the coveting, the longing for wealth, at once exposed him to many a grave danger both to body and soul.<\/p>\n 8<\/strong>. <\/strong> Food and raiment<\/strong> Literally, nourishments and covering. <\/p>\n Let us be content<\/strong> Rather, we shall be sufficed. <\/em> Wealth itself can afford us little more than these.<\/p>\n ‘But having food and covering we will be content with those.’<\/p>\n Thus Christians are satisfied when God provides their food, clothing and shelter (compare Mat 6:25-34<\/span>) which they receive with thanksgiving (1Ti 4:4<\/span>). And with that they are content, for they want to spend their whole lives in pleasing God in accordance with Jesus’ teaching, and in bringing men to Christ and building them up in Christ. Here is the test of true religion. Paul was only asking them to experience what he had experienced himself (Php 4:10-13<\/span>).<\/p>\n 1Ti 6:8<\/span> . ] De Wette thinks that for we should have had . This is certainly right; still the bearing of this verse on the previous one would have been different from what it is now. The apostle used because he had in mind the contrast to those striving after earthly gain.<\/p>\n ] The same collocation in Sextus Empiricus<\/em> , Book ix. 1; the two expressions only occur here in the N. T. ( , 1Ma 6:49 ). , the covering, hence both clothing and dwelling. Here it is to be taken in the former sense; de Wette, Wiesinger, van Oosterzee, and others include both senses in it; but it is more than improbable that one word should be used to denote two different objects. Chrysostom: , . In food and clothing the necessary wants of life are also elsewhere summed up; comp. Mat 6:25<\/span> ; Jas 2:15<\/span> ; Gen 28:20<\/span> .<\/p>\n ] “ we will be content with them<\/em> .” Hofmann’s explanation is wrong: “so will we have enough<\/em> of them.” The passive occurs as a personal verb only in the sense of “ be content with<\/em> ;” comp. Luk 3:14<\/span> ; Heb 13:5<\/span> ; 3Jn 1:10<\/span> ; 2Ma 5:16 ; 4Ma 6:22 ; so, too, continually in profane writers; comp, Pape, s.v.<\/p>\n <\/em><\/p>\n The future is here taken imperatively by several expositors. It is well known that the imperative is often expressed by the future, but there is no passage which exactly corresponds with this (comp. Buttmann, p. 221). It is better, therefore, to take the future here in the sense of sure expectation (so de Wette, Wiesinger, van Oosterzee, Plitt; comp. Winer, p. 296 [E. T. p. 396]).<\/p>\n 8 And having food and raiment let us be therewith content. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 8. And having food and raiment<\/strong> ] Houses are not named: for that then they were to stand ready to run from place to place, and to leave house and all behind them. Food and raiment, , , as Isidore here elegantly observeth, Food not junkets, raiment not ornament; garments quasi<\/em> guardments to guard us from the cold air. Nature is content with a little, grace with less; as, not to starve, not to thirst, , , saith Galen; Cibus et potus sunt divitiae Christianorum, <\/em> saith Jerome. Bread and water with the gospel are good cheer, saith another. Epicurus could say, that he would think himself as happy as might be, si aquam haberet et offam, <\/em> if he could get but a morsel of meat and a mouthful of water. (Aelian.) This was strange from Epicurus. But Epicurei mihi videntur melius facere quam dicere, <\/em> saith Cicero, Epicurus and his followers practised better than they held. (Cic. de Fin. it.) A little of the creature will serve turn to carry a man through his pilgrimage. Insaniae igitur damnandi sunt<\/em> (saith Vives), qui tam multa tam anxie congerunt, quum sit tam paucis opus.<\/em> He is little better than mad that heaps up such a deal, when far less will do the deed.<\/p>\n<\/p>\n Let us be content<\/strong> ] Gr. . Let us have enough, let us count it enough, if we have necessaries (to maintain our state, and live like ourselves); though we have not superfluities, let it seem sufficient. <\/p>\n 8<\/strong> .] but<\/strong> (contrast to the avaricious, who forget this, or knowing it do not act on it: not as De W., = , which would be a direct inference from the preceding verse) having<\/strong> (if we have) food<\/strong> (the – gives the sense of ‘sufficient for our continually recurring wants,’ ‘the needful supply of nourishment:’ the plur. corresponds to the plur. , and implies ‘in each case’) and covering<\/strong> (some take it of both clothing and dwelling: perhaps rightly, but not on account of the plural: see above: Chrys., al., of clothing only, , . These words occur together (Huther) in Sextus Empiricus ix. 1), with these<\/strong> (so , , , &c. take a dative of the cause or object of the feeling. See ref. Luke, and Matthi, 403) we shall be sufficiently provided<\/strong> (the fut. has an authoritative sense: so in Mat 5:48<\/span> , and Xen. Hell. ii. 3. 34, cited by Huther, , , , : but is not therefore equivalent to an imperative, ‘let us be content:’ for its sense is not properly subjective but objective ‘to be sufficed,’ or ‘sufficiently provided:’ and it is passive, not middle).<\/p>\n 1Ti 6:8<\/span> . : The has a slightly adversative force, guarding against a too literal conclusion from 1Ti 6:7<\/span> . It is true that “unaccommodated man” ( Lear<\/em> , iii. 4) is “a man for a’ that,” yet he has wants while alive, though his real wants are few.<\/p>\n : may include clothes and shelter, covering<\/em> (R.V.), tegumentum<\/em> ( [297] ), quibus tegamur<\/em> , as the Vulg. well puts it; but the word is used of clothing only in Josephus (B. J<\/em> . ii. 8. 5; Ant<\/em> . xv. 9, 2). So A.V., raiment<\/em> , [298] , vestitum<\/em> (so Chrys.).<\/p>\n [297] Cod. Frisingensis<\/p>\n [298] The Latin text of Codex Claromontanus (sc. vi.), a Grco-Latin MS. at Paris, edited by Tischendorf in 1852.<\/p>\n Jacob specifies only “bread to eat and raiment to put on” (Gen 28:20<\/span> ); but the Son of Sirach is more indulgent to the natural man ( Sir 29:21 ; Sir 39:26-27 ).<\/p>\n : This future is imperatival, or authoritative, as Alf. calls it. He cites in illustration, Mat 5:48<\/span> , . From this point of view, the R.V., We shall be therewith content, cf<\/em> . reff., is preferable to his rendering (which is equivalent to R.V. m.), With these we shall be sufficiently provided<\/em> ( cf.<\/em> Mat 25:9<\/span> ; Joh 6:7<\/span> ; 2Co 12:9<\/span> ).<\/p>\n food = nourishment. Greek. diatrophe. Only here. <\/p>\n raiment = covering, perhaps including shelter. Greek. skepasma, Only here. <\/p>\n content. Same word as 2Co 12:9 (sufficient). Heb 13:5. <\/p>\n 8.] but (contrast to the avaricious, who forget this, or knowing it do not act on it: not as De W., = , which would be a direct inference from the preceding verse) having (if we have) food (the – gives the sense of sufficient for our continually recurring wants,-the needful supply of nourishment: the plur. corresponds to the plur. , and implies in each case) and covering (some take it of both clothing and dwelling: perhaps rightly, but not on account of the plural: see above:-Chrys., al., of clothing only,- , . These words occur together (Huther) in Sextus Empiricus ix. 1), with these (so , , , &c. take a dative of the cause or object of the feeling. See ref. Luke, and Matthi, 403) we shall be sufficiently provided (the fut. has an authoritative sense: so in Mat 5:48, and Xen. Hell. ii. 3. 34, cited by Huther, , , , :-but is not therefore equivalent to an imperative, let us be content: for its sense is not properly subjective but objective-to be sufficed, or sufficiently provided: and it is passive, not middle).<\/p>\n 1Ti 6:8. , having) It is by implication affirmed, that we shall have them.-) food (means of sustenance), by which we may in the meantime be nourished. This is the meaning of .-, clothing) also a covering or shelter.-) with these, although money be wanting, 1Ti 6:10.-) we shall have enough in fact: why then not also in feeling?<\/p>\n 1Ti 6:8<\/p>\n but having food and covering we shall be therewith content.-What we eat and what we wear is all the material good we get out of riches. [What else may be granted should be received with thanksgiving. Still it is not absolutely necessary, and the earnest and devout Christian will be satisfied when his actual needs are supplied.]<\/p>\n Gen 28:20, Gen 48:15, Deu 2:7, Deu 8:3, Deu 8:4, Pro 27:23-27, Pro 30:8, Pro 30:9, Ecc 2:24-26, Ecc 3:12, Ecc 3:13, Mat 6:11, Mat 6:25-33, Heb 13:5, Heb 13:6 <\/p>\n Reciprocal: Rth 1:6 – in giving Pro 23:4 – Labour Ecc 2:22 – hath man Mat 6:19 – General Luk 3:14 – and be 1Ti 6:6 – contentment<\/p>\n 1Ti 6:8. Food meets the internal needs of the body, and raiment the external. These facts have originated the familiar phrase food and raiment, used not only in this verse, but it is one of almost universal use, and is really meant to cover all of the actual temporal needs of this life. (See Gen 28:20.) Let us be therewith content. Not that we should limit our secular activities to what is absolutely necessary at the moment, for such a conclusion would contradict other statements of the New Testament (Act 20:35; Eph 4:28). But while we are doing what we can to obtain the good things of this life, let us be thankful for what we have, even though we may not be as successful as some others.<\/p>\n 1Ti 6:8. Raiment. The Greek word, which is not found elsewhere in the New Testament, has the general sense of covering, and may therefore include shelter as well.<\/p>\n Let us be therewith content. The better Greek text gives an authoritative future rather than an imperative. We shall be content therewith.<\/p>\n 1Ti 6:8 And having food and raiment let us be therewith content.<\/p>\n Paul had many counterparts in secular life that taught this same simple philosophy of life. That we should be content with that which is necessary. Seneca mentions “No man is born rich; every one that comes into the world is commanded to be content with food and raiment.”<\/p>\n This may be why Paul indicated that this is an obvious truth! (“it is certain” vs. 7)<\/p>\n Mat 6:33 was in my Bible reading when I was just starting Bible college and the verse so impacted my life that I have attempted to live by it all my life since. “Seek ye first the kingdom of heaven and all these things will be added unto you.” The context was one of the first things that I read – being in debt and having many bills and few things I wanted to know what all these things meant – it was food and covering and little more.<\/p>\n Here Paul reminds the believers of this principle of living – and I might add quite appropriately – slaves be content where you are and be content with what you have. THIS IS WHAT GOD WANTS OF US!<\/p>\n I might draw your attention to the fact that housing is not among those “needs” that are promised in Matthew. Only food and covering. Paul was content to live this life, as we should be.<\/p>\n Clarke indicates that the term translated raiment was general enough to possibly include not only clothes, but housing. He suggests that it means covering which could well indicate a roof or home. Few of the other commentators mentioned this nor did I find indication of it in the Lexicons. If true, certainly a roof is as far as it could be stretched. A roof does not mean four bedrooms and three baths and a three-car garage.<\/p>\n There are some that condemn ministers for working in secular jobs. Beware – this verse does not tell the minister not to work – it says be content with food and raiment. There are pastors that need to work to provide those two items for their families – this is not wrong. Paul himself worked for a living at times. (Act 20:33-34; Act 18:1-3) Paul contrasts this concept with those that love the world or material things to the point of leaving the ministry (2Ti 4:10).<\/p>\n One more item from Paul is found in Php 4:11 “Not that I speak in respect of want; for I have learned, in whatever state I am, in this to be content.” There are two truths to be seen in this passage.<\/p>\n First be content in either state – IT ISN’T WRONG TO BE CONTENT AND RICH though I can’t speak to that truth personally. Rich is probably exaggeration – Paul was not rich but at times he evidently had more than he needed.<\/p>\n Secondly, Paul says he “learned” to be content in all states. It is a learned process, thus if you struggle in this area of being content – LEARN IT and don’t feel guilty if you struggle while learning.<\/p>\n I have suggested to many gatherings that there are a lot of levels of giving. There is giving a buck a week, there is giving of a tenth, there is giving lots more than a tenth, and there is the giving of the widow in the Gospels – she gave everything she had and trusted the Lord to provide her needs.<\/p>\n I suspect that the widow is not only an example of giving, but of trust and contentment as well.<\/p>\n Giving is an area where many of us are way too complacent – remember – self satisfied.<\/p>\n There are some items I want to make clear.<\/p>\n 1. You can be godly and not content. To be godly and content is gain. Quite a difference and the gain proves there is a difference.<\/p>\n 2. The reward or gain is being steadfast in what we have, it isn’t suffering through hard times – it is being content through hard times.<\/p>\n Barnes relates the thought that food and clothing is only symbolic of other things needed for life. I think he might be correct, but the following paragraph given to most believers today would require all to have three cars, a primary house and a secondary house both of which would be filled with toys beyond number.<\/p>\n “”Food and raiment,” here, seem to be used to denote supplies for our wants in general. It is not uncommon to denote the whole by a part, and as these are the principal things which we really need, and without which life could not be sustained, the apostle uses the phrase to denote all that is really necessary for us. We cannot suppose that he would forbid a desire of a comfortable habitation, or of the means of knowledge, or of conveniences for worshiping God, etc. The idea is, that having those things which meet the actual necessities of our nature, and save us from distress, we should not strive after “uncertain riches,” or make wealth the object of our anxious pursuit.”<\/p>\n In light of what I shared in the last study concerning Wesley I was interested in his comments on this passage. They were indeed short and to the point.<\/p>\n His comments on verse seven “Neither can we carry anything out-To what purpose, then, do we heap together so many things? O, give me one thing,-a safe and ready passage to my own country!”<\/p>\n His comments on verse eight “Covering-That is, raiment and an house to cover us. This is all that a Christian needs, and all that his religion allows him to desire.”<\/p>\n I trust that you will consider seriously before the Lord just what is that which is NEEDED to sustain your life and live accordingly from this point forward.<\/p>\n I would like to close with a short comment that Wiersbe included in his commentary.<\/p>\n I am reminded of the simple-living Quaker who was watching his new neighbor move in, with all of the furnishings and expensive “toys” that “successful people” collect. The Quaker finally went over to his new neighbor and said, “Neighbor, if ever thou dost need anything, come to see me, and I will tell thee how to get along without it.”” (THE BIBLE EXPOSITION COMMENTARY; Warren Wiersbe; Victor Books; Wheaton; 1989; p. 235.)<\/p>\n And having food and raiment let us be therewith content. 8. And having food ] Rather, but; the opposite, positive view of life. The words for ‘food’ and ‘raiment’ are both unused in N.T. except here; both are in the plural, indicating ‘supplies of,’ for each mouth to be fed, each household to be clothed. … Continue reading “Exegetical and Hermeneutical Commentary of 1 Timothy 6:8”<\/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-29724","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/29724","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=29724"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/29724\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=29724"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=29724"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=29724"}],"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: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"