4<\/strong>. to an inheritance incorruptible<\/em> ] The clause is co-ordinate with the preceding and depends upon the word “begotten.” The idea of the “inheritance” is again essentially Pauline (Act 20:32<\/span>, Gal 3:18<\/span>, Eph 1:14<\/span>; Eph 1:18<\/span> and elsewhere). The epithets attached to the word distinguish it from any earthly inheritance, such as had been given to Israel (Act 7:5<\/span>), and agree with the “everlasting inheritance” of Heb 9:15<\/span>. Here it answers to the completed “salvation” of the next verse, of which we get glimpses and foretastes here, but which is reserved in its fulness in and for the region of the eternal. In that inheritance there is nothing that mars, nothing that defiles (Rev 21:27<\/span>), nothing that fades away, as the flower of the field fadeth (Jas 1:10-11<\/span>). The two latter adjectives ( amiantos, amarantos<\/em>) have in the Greek an impressive assonance which cannot be reproduced in English.<\/p>\n for you<\/em> ] Some MSS. give “for us,” but this was probably a correction due to the use of the first person in the preceding verse, and the present text, which rests on the authority of the best MSS., is like St Paul’s changes from the first person to the second (as in Rom 7:4-5<\/span>, Eph 2:13-14<\/span>), the natural expression of the feeling of the Apostle that what he hopes and believes for himself, he hopes and believes also for those to whom he writes.<\/p>\n To an inheritance – <\/B>Through the resurrection of the Lord Jesus we now cherish the hope of that future inheritance in heaven. On the word inheritance, see the Act 20:32<\/span> note; Eph 1:11<\/span>, Eph 1:14<\/span>, Eph 1:18<\/span> notes; Col 1:12<\/span> note. Christians are regarded as the adopted children of God, and heaven is spoken of as their inheritance – as what their Father will bestow on them as the proof of his love.<\/P> Incorruptible – <\/B>It will not fade away and vanish, as that which we inherit in this world does. See the word explained in the notes at 1Co 9:25<\/span>. The meaning here is, that the inheritance will be imperishable, or will endure forever. Here, to whatever we may be heirs, we must soon part with the inheritance; there it will be eternal.<\/P> And undefiled – <\/B>See the Heb 7:26<\/span>; Heb 13:4<\/span> notes; Jam 1:27<\/span> note. The word does not elsewhere occur in the New Testament. As applied to an inheritance, it means that it will be pure. It will not have been obtained by dishonesty, nor will it be held by fraud; it will not be such as will corrupt the soul, or tempt to extravagance, sensuality, and lust, as a rich inheritance often does here; it will be such that its eternal enjoyment will never tend in any manner to defile the heart. How many estates, says Benson, have been got by fraudulent and unjust methods; by poisoning, or in some other way murdering the right heir; by cheating of helpless orphans; by ruining the fatherless and widows; by oppressing their neighbors, or grinding the faces of the poor, and taking their garments or vineyards from them! But this future inheritance of the saints is stained by none of these vices; it is neither got nor detained by any of these methods; nor shall persons polluted with vice have any share in it. Here no one can be heir to an inheritance of gold or houses without danger of soon sinking into indolence, effeminacy, or vice; there the inheritance may be enjoyed forever, and the soul continually advance in knowledge, holiness, and the active service of God.<\/P> And that fadeth not away – <\/B>Greek <\/SPAN><\/span> amaranton. This word occurs nowhere else in the New Testament, though the word <\/SPAN><\/span> amarantinos occurs in 1Pe 5:4<\/span>, applied to a crown or garland. The word is properly applied to that which does not fade or wither, in contradistinction from a flower that fades. It may then denote anything that is enduring, and is applied to the future inheritance of the saints to describe its perpetuity in all its brilliance and splendor, in contrast with the fading nature of all that is earthly. The idea here, therefore, is not precisely the same as is expressed by the word incorruptible. Both words indeed denote perpetuity, but that refers to perpetuity in contrast with decay; this denotes perpetuity in the sense that everything there will be kept in its original brightness and beauty. The crown of glory, though worn for millions of ages, will not be dimmed; the golden streets will lose none of their luster; the flowers that bloom on the banks of the river of life will always be as rich in color, and as fragant, as when we first beheld them.<\/P> Reserved in heaven for you – <\/B>Margin, us. The difference in the text and the margin arises from the various readings in mss. The common reading is for you. The sense is not materially affected. The idea is, that it is an inheritance appointed for us, and kept by one who can make it sure to us, and who will certainly bestow it upon us. Compare the Mat 25:34<\/span> note; Joh 14:2<\/span> note; Col 1:5<\/span> note.<\/P><\/p>\n Verse 4<\/span>. To an inheritance<\/B><\/I>] Called an inheritance<\/I> because it belongs to the children<\/I> of God. Eternal life cannot be a gift to any but these<\/I>; for, even in heaven, the lot<\/I> is dealt out according to law<\/I>: if children<\/I>, then heirs<\/I>; if not children<\/I>, then not<\/I> heirs<\/I>.<\/P> <\/P> Incorruptible<\/B><\/I>] . It has no principles of dissolution<\/I> or decay<\/I> in it; and, therefore, must be totally different from this earth.<\/P> <\/P> Undefiled<\/B><\/I>] . Nothing impure<\/I> can enter it; it not only has no principles or seeds of dissolution<\/I> in itself, but it can never admit any; therefore its deterioration is impossible.<\/P> <\/P> Fadeth not away<\/B><\/I>] . It cannot wither<\/I>, it is always in bloom<\/I>; a metaphor taken from those flowers that never lose their hue<\/I> nor their fragrance<\/I>. From the Greek we have our flowers called amaranths<\/I>, because they preserve their hue and odour for a long time.<\/P> <\/P> Reserved in heaven<\/B><\/I>] Such a place as that described above is not to be expected on earth<\/I>; it is that which was typified by the earthly Canaan, and in reference to which the patriarchs endured all trials and difficulties in this life, as seeing Him who is invisible<\/I>.<\/P><\/p>\n To an inheritance; <\/B>so eternal life is called, Eph 1:18<\/span>, and elsewhere, as being given not as wages to hirelings, but as an inheritance to children born of God, and adopted to him. <\/P> Incorruptible; <\/B>immortal, everlasting, which being once possessed, cannot be taken away, nor pass over to others. <\/P> And undefiled; <\/B>both as being pure in itself, and having nothing to offend them that enjoy it; and likewise as being incapable of any pollution or defilement, contrary to what is said of the land of Canaan, the earthly inheritance of the Israelites, Jer 2:7<\/span>; Eze 36:17<\/span>. <\/P> And that fadeth not away; <\/B>always retains its vigour and gratefulness, never causes weariness or satiety in them that possess it. It seems to be a metaphor taken from flowers, probably the amaranthus, (the very word here used), which still keeps its freshness and verdure, without any decay or withering. <\/P> Reserved; <\/B>laid up, Col 1:5<\/span>; 2Ti 4:8<\/span>; secured for the heirs, though not yet possessed by them. <\/P> In heaven; <\/B>and therefore safe, and out of the reach of enemies. This is opposed to the uncertain condition of earthly possessions, such as Canaan was. <\/P> For you; <\/B>margin, for us, viz. whom God hath begotten again: or if we read it, as in the text, for you, <\/I>the apostle may change the person in order to his exhortation. <\/P> <\/p>\n 4. To an inheritance<\/B>theobject of our “hope” (1Pe1:3<\/span>), which is therefore not a dead,<\/I> but a “living<\/I>“hope. The inheritance is the believer’s already by title, beingactually assigned to him; the entrance on its possession is future,and hoped for as a certainty. Being “begotten again” as a”son,” he is an “heir,” as earthly fathers beget<\/I>children who shall inherit<\/I> their goods. The inheritance<\/I>is “salvation” (1Pe 1:5<\/span>;1Pe 1:9<\/span>); “the grace to bebrought at the revelation of Christ” (1Pe1:13<\/span>); “a crown of glory that fadeth not away.” <\/P> incorruptible<\/B>nothaving within the germs of death. Negations of the imperfectionswhich meet us on every side here are the chief means of conveying toour minds a conception of the heavenly things which “have notentered into the heart of man,” and which we have not facultiesnow capable of fully knowing. Peter, sanguine, impulsive, and highlysusceptible of outward impressions, was the more likely to feelpainfully the deep-seated corruption<\/I> which, lurking under theoutward splendor of the loveliest of earthly things, dooms them soonto rottenness and decay. <\/P> undefiled<\/B>not stainedas earthly goods by sin, either in the acquiring, or in the using ofthem; unsusceptible of any stain. “The rich man is either adishonest man himself, or the heir of a dishonest man” [JEROME].Even Israel’s inheritance was defiled<\/I> by the people’s sins.Defilement intrudes even on our holy things now, whereas God’sservice ought to be undefiled. <\/P> that fadeth not away<\/B>Contrast1Pe 1:24<\/span>. Even the mostdelicate part of the heavenly inheritance, its bloom, continuesunfading.<\/I> “In substance<\/I> incorruptible; in purity<\/I>undefiled; in beauty<\/I> unfading” [ALFORD].<\/P> reserved<\/B>kept up<\/I>(Col 1:5<\/span>, “laid up<\/I>for you in heaven,” 2Ti 4:8<\/span>);Greek<\/I> perfect, expressing a fixed and abiding state,<\/I>“which has been and is reserved.” The inheritance is insecurity, beyond risk, out of the reach of Satan, though we for whomit is reserved are still in the midst of dangers. Still, if we bebelievers, we too, as well as the inheritance, are “kept”(the same Greek,<\/I> Joh 17:12<\/span>)by Jesus safely (1Pe 1:5<\/span>). <\/P> in heaven<\/B>Greek,<\/I>“in the heavens,” where it can neither be destroyed norplundered. It does not follow that, because it is now<\/I> laid upin heaven,<\/I> it shall not hereafter<\/I> be on earth<\/I>also. <\/P> for you<\/B>It is securenot only in itself from all misfortune, but also from all alienation,so that no other can receive it in your stead. He had said us (1Pe1:3<\/span>); he now turns his address to the elect in order to encourageand exhort them.<\/P><\/p>\n To an inheritance incorruptible<\/strong>,…. This is a further explanation of the “lively hope”, or hope laid up in heaven, which regenerate ones are begotten to: it is an “inheritance”; a large estate, and rich possession, they are born heirs apparent to; what is not to be got by industry, or obtained by the works of the law; for they that are of the law are not heirs; but what is the pure bequest and free gift of God, as a Father to his children; for an inheritance is proper and peculiar to children, nor does it belong to any but them; and it comes to them through the death of the testator, Christ, and of it the Holy Spirit is the pledge and earnest: and here it is said to be<\/p>\n incorruptible<\/strong>; it is free from corruption in itself; nor can it be corrupted by others, by moth, or rust, or other things, as gold, silver, and garments may, which are a part of earthly inheritances; nor can it be enjoyed by corrupt persons, either corrupted with sin, or clothed with frailty and mortality; wherefore, in order to inherit it, corruption must put on incorruption, in every sense; other epithets and commendations of it follow:<\/p>\n and undefiled<\/strong>; it is in its own nature pure and holy, and free from any defilement of sin; nor are there any of those impurities in it which Jews and Mahometans dream of in their vainly expected earthly paradise; nor will it be possessed by any but undefiled persons, such as are made so through the blood and righteousness of Christ:<\/p>\n and that fadeth not away<\/strong>; as do world, and the glory of it, and all inheritances and possessions in it; here is no continuing city, but there is one to come; in this inheritance are durable riches, everlasting habitations, an house eternal in the heavens, glories in it that will never wither and die, and pleasures which will never end, and which will be enjoyed without decrease or loathing:<\/p>\n reserved in heaven for you<\/strong>; the Alexandrian copy reads, “for us”; and the Ethiopic version renders it, “for us and you”; for all the saints; for all who are the elect, according to the foreknowledge of God, and who are begotten again to a lively hope; for these this inheritance is prepared, laid up, and secured in the hands or Christ their feoffee, who has it in trust for them, and with whom they are co-heirs; and it is safe for them “in heaven”; out of the reach of men and devils: this serves both to commend the inheritance, to set forth the excellency of it, lying in such a place as heaven; for the situation of an inheritance adds oftentimes to the valuableness of it; and also the safety and security of it; it is safe, being in heaven, and more so as it is in Christ’s hands there. The Jews are wont to call the future state an inheritance of the land of the living: they say u<\/p>\n “this is called , “an inheritance”; and add, but in this world a man has no inheritance, nor continuance;”<\/p>\n so they interpret that phrase, “by the God of thy father”, in<\/p>\n Ge 49:25<\/span> thus w<\/p>\n “this is , “the inheritance” of the superior place, which is called “heaven”;”<\/p>\n and sometimes they style it , “the superior inheritance”, or “the inheritance above” x; all which agrees with Peter’s language.<\/p>\n u Tzeror Hammor, fol. 150. 3. w Zohar in Gen. fol. 131. 2. x Zohar in Exod. fol. 34. 3.<\/p>\n Unto an inheritance <\/B> ( <\/SPAN><\/span>). Old word (from <\/SPAN><\/span>, heir) for the property received by the heir (Mt 21:38<\/span>), here a picture of the blessedness in store for us pilgrims (Ga 3:18<\/span>).<\/P> Incorruptible <\/B> (<\/SPAN><\/span>). Old compound adjective (alpha privative and <\/SPAN><\/span>, to corrupt), imperishable. So many inheritances vanish away before they are obtained.<\/P> Undefiled <\/B> (<\/SPAN><\/span>). Old verbal adjective (note alliteration) from alpha privative and <\/SPAN><\/span>, to defile, without defect or flaw in the title, in N.T. only here, Jas 1:27<\/span>; Heb 13:4<\/span>.<\/P> That fadeth not away <\/B> (<\/SPAN><\/span>). Alliterative and verbal adjective again from alpha privative and <\/SPAN><\/span> (to dry up, to wither, as in Jas 1:11<\/span>), late and rare word in several inscriptions on tombs, here only in N.T. These inscriptions will fade away, but not this inheritance in Christ. It will not be like a faded rose.<\/P> Reserved <\/B> (<\/SPAN><\/span>). Perfect passive participle of <\/SPAN><\/span>, old verb, to take care of, to guard. No burglars or bandits can break through where this inheritance is kept (Matt 6:19<\/span>; John 17:11<\/span>). Cf. Col 1:5<\/span>, where laid away” (<\/SPAN><\/span>) occurs.<\/P> For you <\/B> ( <\/SPAN><\/span>). More graphic than the mere dative. <\/P> <\/p>\n An inheritance [] <\/SPAN><\/span>. A Pauline word, from klhrov, a lot, and nemomai, to distribute among themselves. Hence an inheritance is originally a portion which one receives by lot in a general distribution. In the New Testament the idea of chance attaching to the lot is eliminated. It is the portion or heritage which one receives by virtue of birth or by special gift. So of the vineyard seized by the wicked husbandmen : “Let us seize on his inheritance” (Mt 21:38<\/span>); of Abraham in Canaan : “God gave him none inheritance” (Act 7:5<\/span>); “an eternal inheritance” (Heb 9:15<\/span>). <\/P> Incorruptible, undefiled, and that fadeth not away. Note Peter’s characteristic multiplication of epithets. Incorruptible [] <\/SPAN><\/span>. From aj, not, and fqeirw, to destroy or corrupt. Undefiled [] <\/SPAN><\/span>. From aj, not, and miainw to defile, though the verb means especially to defile by staining, as with color; while molunw, also translated defile (1Co 8:7<\/span>), is to besmirch, as with mire. We might render unstained, though the word is not used with any conscious reference to its etymology. That fadeth not away [] <\/SPAN><\/span>. Used by Peter only, and but once. From aj, not, and marainomai, to wither. The loveliness of the heavenly inheritance is described as exempt from the blight which attaches to earthly bloom. As between afqarton, incorruptible, and ajmaranton, unwithering, the former emphasizes the indestructibility of substance, and the latter of grace and beauty. The latter adjective appears in the familiar botanical name amaranth. It will be observed that all of these three epithets are compounded with the negative particle aj, not. Archbishop Trench aptly remarks that “it is a remarkable testimony to the reign of sin, and therefore of imperfection, of decay, of death throughout this whole fallen world, that as often as we desire to set forth the glory, purity, and perfection of that other, higher world toward which we strive, we are almost inevitably compelled to do this by the aid of negatives; by the denying to that higher order of things the leading features and characteristics of this.” Compare Rev 21:1<\/span>, 4<\/span>, 22<\/span>, 23<\/span>, 27<\/span>; Rev 22:3<\/span>, 5<\/span>. Reserved [] <\/SPAN><\/span>. Lit., which has been reserved, a perfect participle, indicating the inheritance as one reserved through God ‘s care for his own from the beginning down to the present. Laid up and kept is the idea. The verb signifies keeping as the result of guarding. Thus in Joh 17:11<\/span>, Christ says, “keep [<\/SPAN><\/span>] those whom thou hast given me;” in ver. 12, “I kept them” [] <\/SPAN><\/span>; i e., preserved by guarding them. “Those whom thou gavest me I guarded [] <\/SPAN><\/span>.” So Rev., which preserves the distinction. Similarly, Joh 14:15<\/span>, “keep [<\/SPAN><\/span>] my commandments;” preserve them unbroken by careful watching. So Peter was delivered to the soldiers to guard him [] <\/SPAN><\/span>, but he was kept [<\/SPAN><\/span>] in prison (Act 12:4<\/span>, 51<\/span>). Compare Col 1:5<\/span>, where a different word is used : ajpokeimenhn, lit., laid away. <\/P> For you [] <\/SPAN><\/span>. The use of this preposition, instead of the simpler dative, is graphic : with reference to you; with you as its direct object.<\/P> <\/p>\n <\/strong><\/p>\n 1) “To an inheritance,”<\/strong> (Gk. eis kleronomian) to or toward an inheritance – coming possession. There is more and better ahead for the redeemed, Eph 1:11-14<\/span>; Col 1:12<\/span>; Col 3:24<\/span>.<\/p>\n 2) “Incorruptible, and undefiled,”<\/strong> (Gk. aphtharton) not inherently polluted or contaminated from within and (Gk. amianton) not defiled or tainted by contracted defilement from without. Our inheritance is free from impurity like our Lord within and without.<\/p>\n 3) “And that fadeth not away.”<\/strong> This coming inheritance is also declared to be an unfading one. It is not a mirage, or rainless – cloud, or an illusionary hope.”<\/p>\n 4) “Reserved in heaven for you.”<\/strong> (Gk. teterem enen) means “having been guarded or protected” in heaven for the begotten in Christ. Each begotten one in Christ has an assured reservation of heaven’s place for him, Joh 14:2-3<\/span>.<\/p>\n 4 To an inheritance (8) The three words which follow are intended to amplify God’s grace; for Peter (as I have before said) had this object in view, to impress our minds thoroughly as to its excellency. Moreover, these two clauses, “to an inheritance incorruptible,” etc., and “to salvation ready to be revealed,” I deem as being in apposition, the latter being explanatory of the former; for he expresses the same thing in two ways. <\/p>\n Every word which follows is weighty. The inheritance is said to be reserved, or preserved, that we may know that it is beyond the reach of danger. For, were it not in God’s hand, it might be exposed to endless dangers. If it were in this world, how could we regard it as safe amidst so many changes? That he might then free us from every fear, he testifies that our salvation is placed in safety beyond the harms which Satan can do. But as the certainty of salvation can bring us but little comfort, except each one knows that it belongs to himself, Peter adds, for you For consciences will calmly recumb here, that is, when the Lord cries to them from heaven, “Behold, your salvation is in my hand and is kept for you.” But as salvation is not indiscriminately for all, he calls our attention to faith, that all who are endued with faith, might be distinguished from the rest, and that they might not doubt but that they are the true and legitimate heirs of God. For, as faith penetrates into the heavens, so also it appropriates to us the blessings which are in heaven. <\/p>\n (8) Pareus puts, “that is, to an inheritance,” making this sentence explanatory of “the hope,” as hope here is a metonymy for its object. It is an inheritance “incorruptible,” not to be destroyed by a flood or by fire, — “undefiled,” not like the land of Canaan, its type, which was defiled by its inhabitants, — “unfading,” different from any worldly inheritance, for the world passeth away. — Ed. <\/p>\n (4) To an inheritance.<\/strong>This is structurally parallel to and explanatory of, the clause into a living hope We are, as the saying is, born to an estate. This notion of an inheritance, or property, that we have come in for, is particularly Hebrew, occurring very frequently in the Old Testament. The Pontine dispersion had lost their inheritance in Palestine, but there is a better in store for them.<\/p>\n Incorruptible, and undefiled, and that fadeth not away<\/strong>.Exuberant description of the excellencies of the new Canaan. The first epithet contrasts its imperishable nature (see Rom. 1:23<\/span>; 2Ti. 1:10<\/span>) with the fleeting tenure of the earthly Canaan. The second speaks of its freedom from pollutions such as desecrated the first Holy Land. Perhaps it may specially mean that the new Holy Land will never be profaned by Gentile incursions and tyrannies. The third, and most poetical of all (which is only found besides in Wis. 6:12), conveys the notion of the unchanging beauty of that landno winter ill the inheritance to which the Resurrection brings us (Son. 2:11<\/span>).<\/p>\n Reserved<\/strong>The perfect tense, which hath been reserved unto you, i.e., <\/em>either in the temporal<\/em> sensekept all this while until you came, or with a view to you. (Comp. Heb. 11:40<\/span>.) He now adds explicitly that it is no earthly, but a heavenly possession.<\/p>\n 4<\/strong>. <\/strong> An inheritance<\/strong> A second statement of the result of the new birth, showing the corresponding external object of the internal hope. The apostle, himself a Jew, labouring chiefly among the Jews, and writing to Churches largely composed of Jewish Christians, naturally recurs to a Hebrew imagery for the full expression of his thought. The land of Canaan, given to their fathers for an inheritance forever, (Gen 17:8<\/span>,) had been lost by transgression; but these dispersed, homeless sojourners are now assured of a heavenly country and an eternal home. The inheritance belongs to the children brought by the new birth into the family of God, for, “if children, then heirs.” Rom 8:17<\/span>. Heaven is a free gift; yet it is bestowed in strict accordance with law. Three negative but gloriously descriptive words represent the character of the inheritance. <\/p>\n Incorruptible<\/strong> With no spring within of death or evil to induce decay, or corruption, or destruction. <\/p>\n Undefiled<\/strong> Without spot or stain of sin externally. <\/p>\n Fadeth not<\/strong> Unlike the quickly withering flower, it remains in perpetual freshness and beauty. <\/p>\n Reserved<\/strong> Laid up and carefully watched over and guarded. <\/p>\n In heaven<\/strong> Where the God of glory dwells. The earthly inheritance had been invaded by Assyrians, Babylonians, Egyptians, and Romans; its wealth plundered and its holy places ravaged and destroyed; but the heavenly Canaan is so protected by our glorious Lord that it is absolutely and forever secure. <\/p>\n For you<\/strong> The change of person from us <\/strong> to you <\/strong> permits a direct impressive assurance of the certainty of the inheritance <\/strong> to the faithful, and an admonition as well to the elect<\/strong>, to take heed that they do not forfeit their election.<\/p>\n 1Pe 1:4<\/span><\/em><\/strong>. <\/strong>To an inheritance<\/em><\/strong><\/strong> St. Peter had spoken of the hope of life, <\/em>1Pe 1:3<\/span>. He now explains what he meant by thatlife; <\/em>even the greatest felicity that canbe enjoyed, which he compares to an inheritance, or large estate, a thing most generally esteemed here upon earth. But there is also a further allusion; for parents beget their children to the hopes of living and enjoying their estates or inheritance after them; God <\/em>had regenerated these Gentile Christians to the hope of a firmer and more durable inheritance: for mortal men in general are born to a short-lived inheritance; the pious are regenerated to one that is everlasting, and not only everlasting, but undefiled;oneneithergottennordetainedbyanywickedmethods;nor shall persons polluted <\/em>with vice have any share therein. See Rev 21:27<\/span>. The inheritance of wicked men, or the land where they dwell, is said to be defiled by their own sins; to which perhaps there may be an allusion here. It is added, which withereth not away;<\/em>so the word properly signifies. Temporal possessions are soon lost, all the glory <\/em>of them withereth like the grass; <\/em>(Jam 1:11<\/span>.) but the future inheritance of the saints shall not remove from one person or family to another; it is no fading inheritance. <\/em>The faithful lose it not while they live, neither shall they ever die and leave it to their heirs. <\/p>\n 1Pe 1:4<\/span> . ] co-ordinate with the conception ; it is nevertheless not dependent on it, but on , although it denotes the objective blessing to which the has regard. It is added by way of apposition, in order to describe more nearly the substance of the hope with respect to its aim.<\/p>\n means, no doubt, in the O. and N. T. (Mat 21:38<\/span> ; 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 on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n