Exegetical and Hermeneutical Commentary of 2 Corinthians 9:8
And God [is] able to make all grace abound toward you; that ye, always having all sufficiency in all [things,] may abound to every good work:
8. all grace ] See notes on grace elsewhere, esp. ch. 2Co 8:6 and 2Co 9:15 of this chapter; also cf. 1Co 16:3. The meaning here is ‘God is able to make every gift of His loving-kindness to abound to you, that you, being thus enriched, may impart of His bounty to others.’
sufficiency ] This is translated contentment in 1Ti 6:6, while the corresponding adjective is rendered content in Php 4:11. But 1Ti 6:8 explains the meaning of the word. It is the state of mind which, needing nothing but the barest necessaries, regards all other things as superfluities, to be parted with whenever the needs of others require them. This is the force of the words ‘all’ twice repeated, and ‘always.’ At all times, save when he is actually deprived of food and raiment, the Christian ought to regard himself as having enough. It is worthy of remark that this self-sufficingness was a favourite virtue with heathen philosophers, though destitute, in the case of the Stoics, of all the gentler and more attractive aspects in which it has been wont to present itself among Christians. The use of this word, as of the word noticed in 2Co 9:7, seems to shew that St Paul was well acquainted with the philosophy of Aristotle. See also note on ch. 2Co 8:14.
Fuente: The Cambridge Bible for Schools and Colleges
And God is able … – Do not suppose that by giving liberally you will be impoverished and reduced to want. You should rather confide in God, who is able to furnish you abundantly with what is needful for the supply of your necessities. Few persons are ever reduced to poverty by liberality. Perhaps in the whole circle of his acquaintance it would be difficult for an individual to point out one who has been impoverished or made the poorer in this way. Our selfishness is generally a sufficient guard against this; but it is also to be added, that the divine blessing rests upon the liberal man, and that God keeps him from want. But in the meantime there are multitudes who are made poor by the lack of liberality. They are parsimonious in giving but they are extravagant in dress, and luxury, and in expenses for amusement or vice, and the consequence is poverty and want. There is that withholdeth more than is meet, and it tendeth to poverty; Pro 11:24. The divine blessing rests upon the liberal: and while every person should make a proper provision for his family, every one should give liberally, confiding in God that he will furnish the supplies for our future needs. Let this maxim be borne in mind, that no one is usually made the poorer by being liberal.
All grace – All kinds of favor. He is able to impart to you those things which are needful for your welfare.
That ye always … – The sense is, If you give liberally you are to expect that God will furnish you with the means, so that you will be able to abound more and more in it. You are to expect that he will abundantly qualify you for doing good in every way, and that he will furnish you with all that is needful for this. The man who gives, therefore, should have faith in God. He should expect that God will bless him in it; and the experience of the Christian world may be appealed to in proof that people are not made poor by liberality.
Fuente: Albert Barnes’ Notes on the Bible
Verse 8. God is able to make all grace abound] We have already seen, 2Cor 8:1 that the word , in the connection in which the apostle uses it in these chapters, signifies a charitable gift; here it certainly has the same meaning: God is able to give you, in his mercy, abundance of temporal good; that, having a sufficiency, ye may abound in every good work. This refers to the sowing plenteously: those who do so shall reap plenteously-they shall have an abundance of God’s blessings.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Having made God, in the verse before, a debtor to those who, by giving to poor distressed saints, would make him their creditor, he here proveth him to be no insolvent debtor, but able to do much more for them, than they in this thing should do at his command out of love to him.
He is (saith he)
able to make all grace to abound toward you: the word translated
grace, signifieth all sorts of gifts, whether of a temporal or spiritual nature; and being here applied to God, (who is the Author of all gifts), it may very properly be interpreted concerning both. God is able to repay you in temporal things what you thus lend him, and so to pay you in specie; and he is able to pay you in value, by spiritual habits and influences.
That ye, always having all sufficieney in all things, may abound to every good work; that you may have a sufficieney in all things, so as that you may abound to and in every good work.
Fuente: English Annotations on the Holy Bible by Matthew Poole
8. all graceeven in externalgoods, and even while ye bestow on others [BENGEL].
that“in orderthat.” God’s gifts are bestowed on us, not that we may have themto ourselves, but that we may the more “abound in good works”to others.
sufficiencyso as notto need the help of others, having yourselves from God “breadfor your food” (2Co 9:10).
in all thingsGreek, “in everything.”
every good workofcharity to others, which will be “your seed sown” (2Co9:10).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And God is able to make all grace abound towards you,…. By “all grace” is meant, not the love and favour of God, the source of all blessings enjoyed in time and eternity; nor the blessings of grace, the fruits of it; nor the Gospel which reveals them; nor the various graces of the Spirit implanted in regeneration; nor gifts of grace, fitting men for ministerial service; all which God is able to make to abound, and does, when he gives enlarged discoveries of his love, makes fresh applications of covenant grace, leads more fully into the knowledge of his Gospel, carries on the work of his grace in the soul, and calls forth grace into act and exercise, and increases gifts bestowed; nor even merely temporal blessings of every sort, which men are unworthy of, are all the gifts of his goodness, and are given to his people in a covenant way; and which he can, and often does increase: but by it is meant all that goodness, beneficence, and liberality exercised towards the poor members of Christ; God is able, and he will, and it ought to be believed that he will, cause to return with an increase, all that which is expended in relieving the necessities of the saints; that is not thrown away and lost, which is communicated to them, but shall be repaid with use and interest, be restored with abundance, any more than the seed which the husbandman casts into the earth; for as God is able, and has promised, and will, and does cause that to spring up again, and bring forth an abundant increase, so will he multiply the seed of beneficence, and increase the fruits of righteousness. This now contains a new argument to move to liberality, and an antidote against the fears of want, which persons are sometimes pressed with, and tend to prevent their bountiful acts of charity:
that ye always having all sufficiency in all things: that is, God is able to increase, and will so increase your worldly substance, that you shall have a sufficiency, a perfect and entire sufficiency; enough for yourselves and families, for the entertainment of your friends, and the relief of the poor; which shall give you satisfaction and contentment, and that at all times, and with respect to everything necessary for you, as to food and raiment, that so ye may abound to every good work; as to all good works, so to this of beneficence in particular, and to every branch of it, as feeding the hungry, clothing the naked, and the like.
Fuente: John Gill’s Exposition of the Entire Bible
Is able (). Late verb, not found except here; 2Cor 13:3; Rom 14:4. So far a Pauline word made from , able.
All sufficiency ( ). Old word from (Php 4:11), common word, in N.T. only here and 1Ti 6:6). The use of this word shows Paul’s acquaintance with Stoicism. Paul takes this word of Greek philosophy and applies it to the Christian view of life as independent of circumstances. But he does not accept the view of the Cynics in the avoidance of society. Note threefold use of “all” here ( , , , in everything, always, all sufficiency).
Fuente: Robertson’s Word Pictures in the New Testament
Always – all – in everything. Nearly reproducing the play on the word all in the Greek.
Sufficiency [] . Only here and 1Ti 6:6. The kindred adjective aujtarkhv A. V., content, occurs Phi 4:11 (see note). The word properly means self – sufficiency, and is one of those which show Paul ‘s acquaintance with Stoicism, and the influence of its vocabulary upon his own. It expressed the Stoic conception of the wise man as being sufficient in himself, wanting nothing and possessing everything. 152 Here, not in the sense of sufficiency of worldly goods, but of that moral quality, bound up with self – consecration and faith, which renders the new self in Christ independent of external circumstances.
Fuente: Vincent’s Word Studies in the New Testament
1) “And God is able,” (dunatei de ho theos) “and God is able,” dynamic; 1) able to build up, Act 20:32; Acts 2) to destroy soul and body, Mat 10:28; Matthew 3) to do exceeding, Eph 3:20; Ephesians 4) to keep, 1Ti 1:12; Jud 1:24; Jud 1:5) to help, Heb 2:18; Hebrews 6) to save to uttermost, Heb 7:25.
2) “To make all grace abound toward you;” (pasan charin perisseusai eis humas) “to cause all (kind of) grace to abound toward you all,” every gift (temporal and spiritual) to abound toward you, 2Co 12:9; Luk 6:38. Grace shared multiplies and is returned to the giver, Rom 5:17; Rom 5:20.
3) “That ye always having all sufficiency in all things
(hina en panti pantote pasan autarkeian echontes) “In order that in everything, always having or holding all sufficiency,” in every need, to meet every need, of worldly goods and gifts, Php_4:19; Pro 28:27.
4) “May abound to every good work,” (perissuete eis pan ergon agathon) “You all may abound (go on) to every good work,” as long as you live. God energizes both the seed sown and the bountiful sower, more and more, from the rising sun of youth to evening Sun of old age. The seed obediently and lovingly and bountifully sown shall surely be bountifully blessed; 1Pe 4:9-10; 1Co 15:58.
Fuente: Garner-Howes Baptist Commentary
8. And God is able Again he provides against the base thought, which our infidelity constantly suggests to us. “What! will you not rather have a regard to your own interest? Do you not consider, that when this is taken away, there will be so much the less left for yourself?” With the view of driving away this, Paul arms us with a choice promise — that whatever we give away will turn out to our advantage. I have said already, that we are by nature excessively niggardly — because we are prone to distrust, which tempts every one to retain with eager grasp what belongs to him. For correcting this fault, we must lay hold of this promise — that those that do good to the poor do no less provide for their own interests than if they were watering their lands. For by alms-givings, like so many canals, they make the blessing of God flow forth towards themselves, so as to be enriched by it. What Paul means is this: “Such liberality will deprive you of nothing, but God will make it return to you in much greater abundance.” For he speaks of the power of God, not as the Poets do, but after the manner of Scripture, which ascribes to him a power put forth in action, the present efficacy of which we ourselves feel — not any inactive power that we merely imagine.
That having all sufficiency in all things He mentions a twofold advantage arising from that grace, which he had promised to the Corinthians — that they should have what is enough for themselves, and would have something over and above for doing good. By the term sufficiency he points out the measure which the Lord knows to be useful for us, for it is not always profitable for us, to be filled to satiety. The Lord therefore, ministers to us according to the measure of our advantage, sometimes more, sometimes less, but in such a way that we are satisfied — which is much more, than if one had the whole world to luxuriate upon. In this sufficiency we must abound, for the purpose of doing good to others, for the reason why God does us good is — not that every one may keep to himself what he has received, but that there may be a mutual participation among us, according as necessity may require.
Fuente: Calvin’s Complete Commentary
Butlers Commentary
SECTION 5
Confidence (2Co. 9:8-11)
8And God is able to provide you with every blessing in abundance, so that you may always have enough of everything and may provide in abundance for every good work. 9As it is written, He scatters abroad, he gives to the poor; his righteousness endures for ever. 10He who supplies seed to the sower and bread for food will supply and multiply your resources and increase the harvest of your righteousness. 11You will be enriched in every way for great generosity, which through us will produce thanksgiving to God;
2Co. 9:8-9 Ability of God: A most important motivation for giving is the Christians trust in the ability and willingness of God to supply everything the human being needs to live and serve his Maker to the best of his capacities. Jesus dealt extensively with this factor in the Sermon on the Mount. The Heavenly Father knows what his children need before they ask! (Mat. 6:8). The Heavenly Father stores and protects eternally every treasure his children lay up in heaven (Mat. 6:19-21). The Heavenly Father provides abundantly and gloriously for all the lesser beings of his creationare not his human children of more value than these? (Mat. 6:25-34). Jesus proved that God is not only able, but passionately eager, to provide whatever is necessary to fulfill Gods purpose in every person who asks! But what God is able and willing to do, and what human beings expect him to do, may be as different as daylight and darkness. Jesus fed some hungry people, but not all. He healed some ill people, but not all. He restored some dead to their loved ones on earth, but not all. God makes some people rich, but not all. God gives some people multiple talents, but not all. Pauls point in this passage is that God is able to provide every believer with every blessing in abundance, so that the trusting child may always have enough of everything to accomplish every good work God wants him to accomplish. Wealthy people are rich not because they are more righteous or fortunate than others, but in order that they may administer those riches as wise and faithful stewards in the service of God. Poor people are not poor because they are unpleasing to God or less talented than others, but in order that they may administer their poverty as wise and faithful stewards in the service of God. Every child of God has been given enough of everything that he may do every good work God has for him to do. It is not what the child of God could do if he had moreit is what he is doing with what he has now!
2Co. 9:8, in the Greek text is literally, And is able, the God, all grace (charin) to cause to abound (perisseusai, aorist, infinitive) unto you, in order that. . . . Again, Paul uses the word grace as a synonym of the material (and the spiritual) goods or means given by God to human beings for a stewardship. Whatever any human being has he has by the grace of God and for the service of God. Whatever any human being has is all the grace, at that moment, God has caused him to have for holy service. God forgets nothing, omits nothing, and is never incapable of providing all the grace needed for his purposes. Paul wrote to the Ephesians that God has blessed us with all spiritual blessings in the heavenly places (Eph. 1:3). Peter writes that Christians have been given all things that pertain to life and godliness by the knowledge of Christ through his great and very precious promises (2Pe. 1:3-5). It is not God who is inadequate. The man with a bountiful heart finds that God supplies him with something to bestow (Plummer).
The phrase, enough of everything is literally, all self-sufficiency (Gr. pasan autarkeian). The Greek word autarkeia is translated contentment in 1Ti. 6:6, and is the word from which we get the English word autarchy, absolute sovereignty. When God supplies, it is absolutely sufficient, and we should be content with it! Too many Christians are not giving proportionately (and some not at all) because they think they do not have enough to give. Emphatic teaching needs to be done on these verses (2Co. 9:8-11) so believers will understand that whatever they have is enough for them to give something which will please God. Notice, Paul says willing, cheerful-hearted men will always (Gr. pantote) have enough to give. Self-sufficiency for the believer is caused by God, but the believer must cooperate to make it a reality. It is the believers responsibility to trust and be content. The less a Christian desires for his own hedonistic pleasure (see Jas. 4:1-4) the more he will be content, self-sufficient and able to minister to others. Usually, those who do not have enough to give for every good work are those who have insisted on too much for themselves! Let every Christian be honest to himself and to God about this, and the foregoing statement will be correct. The Greek word perisseuete is, as earlier in the verse, translated abound and means, overflow, over and above, more than enough, affluence, super-abundance. God is able to give us grace overflowing so that we may always have enough to overflow unto every good work. This does not mean that we are to give only our overflow or our abundance (this is what the Pharisees did Mar. 12:41-44; Luk. 21:1-4). It means that we will be able to abound, to sow bountifully (see 2Co. 9:6). Believers do not give left-overs to God (see Mal. 1:6-9), they give the best and the most, taking the left-overs for their own usestill counting the left-overs as a stewardship to God.
2Co. 9:9 is a quotation from Psa. 112:9 and its subject is the believer, the man who fears God (Psa. 112:1), not God. The Hebrew text uses the word pizzair (scatter or distribute) and the LXX translates the Hebrew word into the Greek word (eskorpisen, English scorpion) the same Greek word Paul uses here in 2Co. 9:9. The Greek word penesin is translated, poor, and is the word from which we get the English word, penury which means, last, destitute, abject poverty. The Greek word eskorpisen carries the idea of dispersing or scattering abroad, widely, effusively, as in the sowing of seed, scattering grain by winnowing. The man who fears the Lord is unrestrained, profuse in his giving. That is because he is content with very little for himself and because God has overflowed divine grace to this man to make him always sufficiently capable of sowing bountifully to all good works. That mans righteousness (Gr. dikaiosune) remains (Gr. menei) forever (Gr. eis ton aiona, unto eternity). The man who sows bountifully is like Cornelius, the Roman centurion, whose liberality (and prayers) went up before God as an abiding memorial (see Act. 10:1-4). When such a man dies, his works follow him (Rev. 14:13). They have become a part of his character that shall never die. The Psalmist said, he will be remembered forever (Psa. 112:6). Now God is able to make that happen in every believers liferich and poor! For, you see, it is not the amount in a comparative sense, but the willingness, cheerfulness and equality of participation that is very well acceptable to the Lord.
2Co. 9:10-11 Aim of God: Confidence (trust) in Gods purpose (aim) for giving is necessary. Gods purpose for believers in giving is the glorifying of his Almighty name! It is as God said so often through the O.T. prophets when he extended his mercy and grace for the sake of his name (see Eze. 20:9; Eze. 20:14; Eze. 20:22; Dan. 9:18-19). Jesus taught his disciples to pray, Our Father, who art in heaven, hallowed be Thy name. . . . We are not to give to be seen and rewarded by men (Mat. 6:1-4).
The God who has never failed to supply seed to the sower and bread for food will supply and multiply the true givers resources. The word supply is a translation of the Greek word epichoregon. It is a combined word, epi, a prepositional prefix meaning to intensify or pile upon, and choregeo, the word from which we get the English words, choreography, chorus, choral. In ancient Greece, the leader (choregeo) of a chorus, or a dance company (choreography) was charged with the responsibility of supplying all the material needs of his group. The group was to devote all its time to perfecting its performance and should not have to be anxious about the necessities of living. So the word choregeo came to be used as a connotation of all sufficient supplier. These Greeks at Corinth would especially appreciate Pauls use of this word from the ancient world of theatrics. God is not only an Almighty Choreographer, he is also an Infinite Multiplier (Gr. plethunei, the word from which we get the English, plethora. God multiplies our resources. Actually, the Greek word translated resources is sporon and means literally, seed, and the Greek word translated increase is the word auxesei which means to grow. Paul is using these words figuratively. They are words in keeping with the symbolism he has used all through this chapterwords from the vocabulary of the farmer. The growth-cycle in naturefrom the field of the farmeris Gods classic lesson on confidence in the Creator to choreograph a magnificent harvest from a bountiful scattering of seed. He does it over and over and over in the farmers field.
The God who does this in the farmers field will also do it through the believers pocketbook! The believer must have the same faith as the farmer and scatter seed (dollars) profusely. What the believer cannot forget is that his harvest (Gr. genemata, fruits) is of the Spirit. The believer must have confidence in the aim of God to produce spiritual ends, not material ends. While the believer uses material things they are not his ultimate goal. Material things are merely means to the spiritual goal he (and God) seeks to produce. Gods goal is righteousness, in the giver, in those to whom he gives, and in those who are aware of his giving.
God enriches (Gr. ploutizomenoi, from the Greek word Plutus, god of wealth; the word from which we get the English words, plutocrat, plutocracy) all believers (wealth is relative) in every way for great generosity (Gr. pasan haploteta, lit., all single-mindedness). The word haploteta originally described the action of spreading cloth flat so that nothing was left hidden in the folds. It connotes openhandedness, sincerity, liberality, genuiness, guilelessness, healthiness. Paul is aiming at the spiritual foundations of Christian giving with this word haploteta rather than specific amounts.
God supplies and multiplies, the believer administers his stewardship in a healthy, open-handed, generous, sincere way (no matter what amount he is proportionately able to give), and it produces thanksgiving to God. The Greek word eucharistian is translated thanksgiving. It is the word from which we get the English word, eucharist, so often used as a name for the Lords Supper because of Pauls use of the same word (eucharistesas) in 1Co. 11:24 in his dissertation about the Lords Supper. The same word is repeated in the Greek text here (2Co. 9:12). It is significant and indicates that giving and receiving offerings of money in a congregation of Christians should be as worshipful, as important, and as needful of total participation as the Lords Supper! The offering is as much a eucharist as is the Lords Supper.
Paul is emphatic in this verse (2Co. 9:11) and the following verses that the primary goal of Christian giving is to produce thanksgiving to Godto glorify the name of God. This is a major problem preachers face in the matter of Christian giving. There is not enough emphasis on Gods glory. Too often, when a modern congregation which has produced some extraordinary liberality, the emphasis is put on the faith of the people or their sacrificial generosity. The glory goes to God! And if believers are not able to trust God enough to give him the glory for any and all generosity, they are not giving from the right motivation!
Fuente: College Press Bible Study Textbook Series
(8) God is able to make all grace abound toward you.The word grace must be taken with somewhat of the same latitude as in 2Co. 8:6-7; 2Co. 8:19, including every form of bounty, as well as grace, in its restricted theological sense: the means of giving, as well as cheerfulness in the act. He will bless the increase of those who give cheerfully, that they may have, not indeed the superfluity which ministers to selfish luxury, but the sufficiency with which all true disciples ought to be content. In the word sufficiency, which occurs only here and in 1Ti. 6:6 (godliness with contentment), we have another instance of St. Pauls accurate use of the terminology of Greek ethical writers. To be independent, self-sufficing, was with them the crown of the perfect life; and Aristotle vindicates that quality for happiness as he defines it, as consisting in the activity of the intellect, and thus distinguished from wealth and pleasure, and the other accidents of life which men constantly mistook for it (Eth. Nicom. x., c. 7). At the time when St. Paul wrote it was constantly on the lips of Stoics. (Comp. the Meditations of Marcus Aurelius, iii. c. 11.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
8. God is able To him who dreads that giving will impoverish him, Paul speaks a word of faith in God.
All grace All blessing, temporal and spiritual. His grace can make the bountiful giver as rich as Dives without his Hades; or if he is left as poor as Lazarus, can compensate him with Paradise.
Sufficiency Ability for giving.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And God is able to make all grace abound to you, that you, always having all sufficiency in everything, may abound to every good work.’
For let not those who give generously from a godly heart be in any doubt. They serve an abundant God, and a God who knows how to abound in His giving, a God of superlatives.
And God will reward such accordingly. They need not fear loss. He is not stinting in His giving. Nor will He run short. Indeed the source of His giving is immeasurable. It is ‘all grace’, grace abounding, all the unmerited favour of a gracious God, Who has in fact already given us all that we have, revealed in ever more giving. And His giving is in power. ‘God is powerfully able (dunatei) –.’ The source is in His power. So there is no lack in their Provider, and in what He gives and in the power with which He gives.
And the result of His gracious giving will be that we have ‘all sufficiency in everything’. What a promise is this. We will always have all that we need in order to fulfil His will of being generous to those in need. And this in itself should lead us on to ‘abound in every good work’, which includes, among other things, even more giving, for as we do so we will receive even more of His sufficiency.
If we translate, ‘powerfully able -all grace – abound -all sufficiency in all things – abound – all good work’ we get something of the idea. With God there is no withholding anything from those whose hearts are right and who desire to abound towards others. He gives all that He might enable them to do all that is good.
Fuente: Commentary Series on the Bible by Peter Pett
God blesses liberal giving:
v. 8. And God is able to make all grace abound toward you, that ye, always having all sufficiency in all things, may abound to every good work,
v. 9. (as it is written, he hath dispersed abroad; he hath given to the poor; his righteousness remaineth forever.
v. 10. Now he that ministereth seed to the sower both minister bread for your food, and multiply your seed sown, and increase the fruits of your righteousness,)
v. 11. being enriched in everything to all bountifulness, which causeth through us thanks giving to God. The apostle is so full of his subject that his words gush forth in an overwhelming stream of praise for the manifold manifestations of God’s grace in and through the Corinthians: God has power to make all grace abound toward you. The might and power of God is such as to make it an easy matter for Him to bless them with every gift, both temporal and spiritual, in rich measure. And the result will naturally be that they, having always all sufficiency, would abound unto every good work. The richness of God’s goodness and mercy toward them is the supreme motive to incite the Christians to perform all good works cheerfully and freely. They have the riches of God’s grace in Christ Jesus; God gives them enough and more than enough of worldly goods and gifts: what more natural than that they show their appreciation and gratitude in accordance with His will? This verse should he heeded far more by the Christians of our country, in which the great majority of them have been so richly blessed; for they certainly are living under conditions which warrant their being perfectly contented, since they possess a sufficient subsistence not only for comforts of the body, but even for actual luxuries.
Paul illustrates his meaning and applies it from an Old Testament passage: He has scattered abroad, he has given to the poor, his righteousness abides forever, Psa 112:9. The truly charitable person, every Christian in the performance of the good works that fall to his lot, scatters abroad, as a farmer that sows broadcast: he distributes abundantly on every side. As Luther says, St. Paul chose this word with care, admonishing the Christians to give richly, and that it may be a real blessing. As though he would say: Do not be so over careful with the nickels and pennies. If you want to give, give cheerfully, as though you wanted to scatter it abroad. As the poor and needy will be benefited by our assistance, in the same measure should it be offered. And the result is that, as a reward of grace, the donor’s good works are held in remembrance before God, his good conduct is laid up as a treasure in the sight of the Lord. The application of the passage is comprehensive: But he that bountifully offers seed to the sower and bread for food shall also increase your seed and multiply the fruits of your righteousness. As God gives seed to the farmer and blesses him with the results of his labors in the form of bread and all other supplies for sustaining life, so he extends the hand of His blessings also in the spiritual field. He Himself, as the owner of all the silver and gold in the world, bestows upon each steward of His such a measure of His bounty as is necessary in the particular field in which this Christian is to apply these blessings, in the case of the Corinthians that of the collection then in progress. It is by the bounty and mercy of God, therefore, that the fruits of righteousness in every Christian are multiplied and increased. Surely, then, God has a right to require that the gifts entrusted to us by Him be dispensed in the way which He judges best, for such charitable purposes as He directs our attention to.
Since the Corinthians and all believers are able to abound in every good work, it also follows: Being enriched in everything to all benevolence, which through us works thanksgiving to God. Rich the believers become, not in proportion to the money which they have saved and gained, but in the measure of their charity shown to others; not rich in hoarding, but rich in benevolence, in liberality, that is God’s way of estimating values. Only in that way, moreover, does the benevolent performance of the Christians redound to the glory of God, since on its account the thanksgiving of many will rise to God in a hymn of gratitude. Purr benevolence, together with perfect simplicity or singleness of heart, knows nothing of selfish interests or painful forebodings, but manifests itself in a free and ample supplying of the wants of others, thus producing in them a spirit of thanksgiving to God.
Fuente: The Popular Commentary on the Bible by Kretzmann
2Co 9:8. All grace Rather charitable gifts, or liberality; as the word signifies in the former chapter, and as the context determines the sense here.
Fuente: Commentary on the Holy Bible by Thomas Coke
2Co 9:8 ff. After Paul has aroused them to ample and willing giving, he adds further the assurance, that God can bestow (2Co 9:8-9 ), and will bestow (2Co 9:10-11 ) on them the means also for such beneficence. Finally, he subjoins the religious gain, which this work of contributing brings, 2Co 9:11 , . . ., on to 2Co 9:14 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
2Co 9:8 . The is continuative; , however, is with, emphasis prefixed, for the course of thought is: God has the power , and (2Co 9:10 ) He will also do it. The discourse sets out from possibility , and passes over to reality .
] every showing of kindness . This refers to earthly blessing , by which we have the means for beneficence; see the sentence of aim, that follows. Chrysostom correctly says: . Theodoret and Wolf, at variance with the context, hold that it applies to spiritual blessings; Flatt and Osiander, to blessings of both kinds .
] transitive: efficere ut largissime redundet in vos . See on 2Co 4:15 .
] in all points at all times all , an energetic accumulation. Comp. on Eph 5:20 ; Phi 1:3-4 .
] having every , that is, all possible self-sufficing ; for this is the subjective condition , without which we cannot, with all blessing of God, have abundance . Hence Paul brings out so emphatically this necessary subjective requirement for attaining the purpose, which God connects with his objective blessing: in order that you, as being in every case always quite self-contented , etc. is not the sufficienter habere in the sense of external position, in which no help from others is needed (as it is taken usually; also by Emmerling, Flatt, Rckert, Osiander), but rather (comp. Hofmann also) the subjective frame of mind, in which we feel ourselves so contented with what we ourselves have that we desire nothing from others, the inward self-sufficing , to which stands opposed the (Plato, Tim . p. 33 D) and . Comp. 1Ti 6:6 ; Phi 4:11 , and the passages in Wetstein. It is a moral quality (for which reason Paul could say so earnestly . ., without saying too much), may subsist amidst very different external circumstances, and is not dependent on these, which, indeed, in its very nature, as (Plato, Def . p. 412 B), it cannot be. Comp. Dem. 450. 14; Polyb. vi. 48. 7 : .
] that you may have abundance (comp. , 2Co 9:11 ) for every good work (work of beneficence; comp. Act 9:36 , and see Knapp, Opusc ., Exo 1 , p. 486 ff.). If Rckert had not taken in an objective sense at variance with the notion, he would not have refined so much on ., which he understands as referring to the growth of the Corinthians themselves: “in order that you, having at all times full sufficiency may become ever more diligent unto every good work .” De Wette also refines on the word, taking the participial clause of that, which in spite of the takes place in the same: “ inasmuch as you have withal for yourselves quite enough ,” which would present a very external and selfish consideration to the reader, and that withal expressed of set purpose so strongly!
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
8 And God is able to make all grace abound toward you; that ye, always having all sufficiency in all things , may abound to every good work:
Ver. 8. And God is able ] Fear not therefore lest yourselves should want hereafter, if you should give liberally now. Is not mercy as sure a grain as vanity? Is God like to break?
Having all sufficiency ] He saith not, “superfluity.” Enough we shall be sure of, and an honest affluence, if fit for it, and can make us friends with it. Bonus Deus Constantinum magnum tantis terrenis implevit muneribus, quanta optare nullus auderet, saith Austin (De Civit. Dei). God gave Constantine more wealth than heart could wish, and he was no niggard of it to poor Christians.
In all things ] The apostle useth many “alls” on purpose to cross and confute our covetousness, who are apt to think we have never enough.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
8 11. ] He encourages them to a cheerful contribution by the assurance that God both can ( 2Co 9:8-9 ), and will ( 2Co 9:10-11 ) furnish them with the means of performing such deeds of beneficence .
Fuente: Henry Alford’s Greek Testament
8. ] has the emphasis. I adopt the reading because after all it is difficult to imagine how so easy a construction as , should have been altered to , as Meyer supposes, or why the transcriber need have written if the latter were a correction for , seeing that the verb substantive is just as frequently omitted in such clauses as inserted.
, ‘etiam in bonis externis,’ Bengel, to which here the reference is: not excluding however the wider meaning of ‘ all grace.’
, to make to abound , reff.
. . .] in order that, having at all times in every thing all sufficiency (of worldly substance; . is objective; not contentedness , subj.) ye may abound towards (‘have an overplus for;’ which is not inconsistent with , seeing that . does not exclude the having more , but only the having less than is sufficient: the idea of a man’s having at all times and in all things a sufficiency, would presuppose that he had somewhat to spare) every good work:
2Co 9:8 . . . .: and God is powerful (see reff. 2Co 13:3 ) to make all grace, i.e. , every gift, temporal as well as spiritual, abound unto you (see reff. 2Co 4:15 for in a transitive signification), in order that ye, having always all sufficiency, sc. , of worldly goods and gifts (for see reff. 2Co 8:7 ). may abound unto every good work . Note the paronomasia, , , .
2 Corinthians
ALL GRACE ABOUNDING
2Co 9:8
In addition to all his other qualities the Apostle was an extremely good man of business; and he had a field for the exercise of that quality in the collection for the poor saints of Judea, which takes up so much of this letter, and occupied for so long a period so much of his thoughts and efforts. It was for the sake of showing by actual demonstration that would ‘touch the hearts’ of the Jewish brethren, the absolute unity of the two halves of the Church, the Gentile and the Jewish, that the Apostle took so much trouble in this matter. The words which I have read for my text come in the midst of a very earnest appeal to the Corinthian Christians for their pecuniary help. He is dwelling upon the same thought which is expressed in the well-known words: ‘What I gave I kept; what I kept I lost.’
But whilst the words of my text primarily applied to money matters, you see that they are studiously general, universal. The Apostle, after his fashion, is lifting up a little ‘secular’ affair into a high spiritual region; and he lays down in my text a broad general law, which goes to the very depths of the Christian life.
Now, notice, we have here in three clauses three stages which we may venture to distinguish as the fountain, the basin, the stream. ‘God is able to make all grace abound toward you’;–there is the fountain. ‘That ye always, having all-sufficiency in all things’;–there is the basin that receives the gush from the fountain. ‘May abound in every good work’;–there is the steam that comes from the basin. The fountain pours into the basin, that the flow from the basin may feed the stream.
Now this thought of Paul’s goes to the heart of things. So let us look at it.
I. The Fountain.
The Christian life in all its aspects and experiences is an outflow from the ‘the Fountain of Life,’ the giving God. Observe how emphatically the Apostle, in the context, accumulates words that express universality: ‘ all grace . . . all -sufficiency for all things . . . every good work.’ But even these expressions do not satisfy Paul, and he has to repeat the word ‘abound,’ in order to give some faint idea of his conception of the full tide which gushes from the fountain. It is ‘all grace,’ and it is abounding grace.
Now what does he mean by ‘grace’? That word is a kind of shorthand for the whole sum of the unmerited blessings which come to men through Jesus Christ. Primarily, it describes what we, for want of a better expression, have to call a ‘disposition’ in the divine nature; and it means, then, if so looked at, the unconditioned, undeserved, spontaneous, eternal, stooping, pardoning love of God. That is grace, in the primary New Testament use of the phrase.
But there are no idle ‘dispositions’ in God. They are always energising, and so the word glides from meaning the disposition, to meaning the manifestation and activities of it, and the ‘grace’ of our Lord is that love in exercise. And then, since the divine energies are never fruitless, the word passes over, further, to mean all the blessed and beautiful things in a soul which are the consequences of the Promethean truth of God’s loving hand, the outcome in life of the inward bestowment which has its cause, its sole cause, in God’s ceaseless, unexhausted love, unmerited and free.
That, very superficially and inadequately set forth, is at least a glimpse into the fulness and greatness of meaning that lies in that profound New Testament word, ‘grace.’ But the Apostle here puts emphasis on the variety of forms which the one divine gift assumes. It is ‘ all grace’ which God is able to make abound toward you. So then, you see this one transcendent gift from the divine heart, when it comes into our human experience, is like a meteor when it passes into the atmosphere of earth, and catches fire and blazes, showering out a multitude of radiant points of light. The grace is many-sided–many-sided to us, but one in its source and in its character. For at bottom, that which God in His grace gives to us as His grace is what? Himself; or if you like to put it in another form, which comes to the same thing–new life through Jesus Christ. That is the encyclopdiacal gift, which contains within itself all grace. And just as the physical life in each of us, one in all its manifestations, produces many results, and shines in the eye, and blushes in the cheek, and gives strength to the arm, and flexibility and deftness to the fingers and swiftness to the foot: so also is that one grace which, being manifold in its manifestations, is one in its essence. There are many graces, there is one Grace.
But this grace is not only many-sided, but abounding. It is not congruous with God’s wealth, nor with His love, that He should give scantily, or, as it were, should open but a finger of the hand that is full of His gifts, and let out a little at a time. There are no sluices on that great stream so as to regulate its flow, and to give sometimes a painful trickle and sometimes a full gush, but this fountain is always pouring itself out, and it ‘abounds.’
But then we are pulled up short by another word in this first clause: ‘God is able to make.’ Paul does not say, ‘God will make.’ He puts the whole weight of responsibility for that ability becoming operative upon us. There are conditions; and although we may have access to that full fountain, it will not pour on us ‘all grace’ and ‘abundant grace,’ unless we observe these, and so turn God’s ability to give into actual giving. And how do we do that? By desire, by expectance, by petition, by faithful stewardship. If we have these things, if we have tutored ourselves, and experience has helped in the tuition, to make large our expectancy, God will smile down upon us and ‘do exceeding abundantly above all’ that we ‘think’ as well as above all that we ‘ask.’ Brethren, if our supplies are scant, when the full fountain is gushing at our sides, we are ‘not straitened in God, we are straitened in ourselves.’ Christian possibilities are Christian obligations, and what we might have and do not have, is our condemnation.
I turn, in the next place, to what I have, perhaps too fancifully, called
II. The Basin.
‘God is able to make all grace abound toward you, that ye, having always all-sufficiency in all things, may,’ . . . etc.
The result of all this many-sided and exuberant outpouring of grace from the fountain is that the basin may be full. Considering the infinite source and the small receptacle, we might have expected something more than ‘sufficiency’ to have resulted.
Divine grace is sufficient. Is it not more than sufficient? Yes, no doubt. But what Paul wishes us to feel is this–to put it into very plain English–that the good gifts of the divine grace will always be proportioned to our work, and to our sufferings too. We shall feel that we have enough, if we are as we ought to be. Sufficiency is more than a man gets anywhere else. ‘Enough is as good as a feast.’ And if we have strength, which we may have, to do the day’s tasks, and strength to carry the day’s crosses, and strength to accept the day’s sorrows, and strength to master the day’s temptations, that is as much as we need wish to have, even out of the fulness of God. And we shall get it, dear brethren, if we will only fulfil the conditions. If we exercise expectance, and desire and petition and faithful stewardship, we shall get what we need. ‘Thy shoes shall be iron and brass,’ if the road is a steep and rocky one that would wear out leather. ‘As thy days so shall thy strength be.’ God does not hurl His soldiers in a blundering attack on some impregnable mountain, where they are slain in heaps at the base; but when He lays a commandment on my shoulders, He infuses strength into me, and according to the good homely old saying that has brought comfort to many a sad and weighted heart, makes the back to bear the burden. The heavy task or the crushing sorrow is often the key that opens the door of God’s treasure-house. You have had very little experience either of life or of Christian life, if you have not learnt by this time that the harder your work, and the darker your sorrows, the mightier have been God’s supports, and the more starry the lights that have shone upon your path. ‘That ye, always having all-sufficiency in all things.’
One more word: this sufficiency should be more uniform, is uniform in the divine intention, and in so far as the flow of the fountain is concerned. Always having had I may be sure that I always shall have. Of course I know that, in so far as our physical nature conditions our spiritual experience, there will be ups and downs, moments of emancipation and moments of slavery. There will be times when the flower opens, and times when it shuts itself up. But I am sure that the great mass of Christian people might have a far more level temperature in their Christian experience than they have; that we could, if we would, have far more experimental knowledge of this ‘always’ of my text. God means that the basin should be always full right up to the top of the marble edge, and that the more is drawn off from it, the more should flow into it. But it is very often like the reservoirs in the hills for some great city in a drought, where great stretches of the bottom are exposed, and again, when the drought breaks, are full to the top of the retaining wall. That should not be. Our Christian life should run on the high levels. Why does it not? Possibilities are duties.
And now, lastly, we have here what, adhering to my metaphor, I call
III. The stream.
‘That ye, always having all-sufficiency in all things, may abound to every good work.’
That is what God gives us His grace for; and that is a very important consideration. The end of God’s dealings with us, poor, weak, sinful creatures, is character and conduct. Of course you can state the end in a great many other ways; but there have been terrible evils arising from the way in which Evangelical preachers have too often talked, as if the end of God’s dealings with us was the vague thing which they call ‘salvation,’ and by which many of their hearers take them to mean neither more nor less than dodging Hell. But the New Testament, with all its mysticism, even when it soars highest, and speaks most about the perfection of humanity, and the end of God’s dealings being that we may be ‘filled with the fulness of God,’ never loses its wholesome, sane hold of the common moralities of daily life, and proclaims that we receive all, in order that we may be able to ‘maintain good works for necessary uses.’ And if we lay that to heart, and remember that a correct creed, and a living faith, and precious, select, inward emotions and experiences are all intended to evolve into lives, filled and radiant with common moralities and ‘good works’–not meaning thereby the things which go by that name in popular phraseology, but ‘whatsoever things are lovely . . . and of good report’–then we shall understand a little better what we are here for and what Jesus Christ died for, and what His Spirit is given and lives in us for. So ‘good works’ is the end, in one very important aspect, of all that avalanche of grace which has been from eternity rushing down upon us from the heights of God.
There is one more thing to note, and that is that, in our character and conduct, we should copy the ‘giving grace.’ Look how eloquently and significantly, in the first and last clauses of my text, the same words recur. ‘God is able to make all grace abound, that ye may abound in all good work.’ Copy God in the many-sidedness and in the copiousness of the good that flows out from your life and conduct, because of your possession of that divine grace. And remember, ‘to him that hath shall be given.’ We pray for more grace; we need to pray for that, no doubt. Do we use the grace that God has given us? If we do not, the remainder of that great word which I have just quoted will be fulfilled in you. God forbid that any of us should receive the grace of God in vain, and therefore come under the stern and inevitable sentence, ‘From him that hath not shall be taken away, even that which he hath!’
able. Greek dunatos, but the texts read the verb dunateo, which ooc. elsewhere only in 2Co 13:3.
all. Notice the four “alls” which, with “every”, give the Figure of speech Polyptotan. App-6.
grace. Greek. charis, App-184. 1,
toward = unto. Greek. eis, as in 2Co 9:5.
always . . . things. Greek. panti pantote pasan. Figure of speech Paronomasia.
sufficiency. Greek. avtarkeia. Only here and 1Ti 6:6, every. Greek. pas. Translated “all “above,
8-11.] He encourages them to a cheerful contribution by the assurance that God both can (2Co 9:8-9), and will (2Co 9:10-11) furnish them with the means of performing such deeds of beneficence.
2Co 9:8. , all grace) even in external goods.-, to render abundant) even while you bestow.-, that) What is given to us is so given and we have it, not that we may have, but that we may do well therewith. All things in this life, even rewards, are seeds to believers for the future harvest.-, sufficiency) that you may not require anothers liberality. To this is to be referred the bread, 2Co 9:10.-, good) in regard to the needy. To this the seed is to be referred, 2Co 9:10.
2Co 9:8
2Co 9:8
And God is able to make all grace abound unto you;-This was a promise to them if they would faithfully do as God directed in relieving the poor and carrying forward his work, he would make all favors and blessings abound unto them.
that ye, having always all sufficiency in everything, may abound unto every good work:-This as clearly teaches as any passage in the Old Testament that God bestows temporal blessings under the new dispensation as well as spiritual, and that he does it in response to a free and hearty consecration to the Lord on our part. All grace here is favor in temporal good, that the Christian having all sufficiency may abound unto every good work. To the Philippians, Paul says: I have all things, and abound: I am filled, having received from Epaphroditus the things that came from you, an odor of a sweet smell, a sacrifice acceptable, well-pleasing to God. And my God shall supply every need of yours according to his riches in glory in Christ Jesus. (Php 4:18-19).
In these things it may be asked: Does God violate his laws to bless his children? Nay, I do not believe God violates his laws to do anything. But his laws are multiform and far- reaching. One law acting alone might produce one result, another law working in harmony with it would greatly modify that result. A law working without prayer or a life of consecration on our part might produce one result, acting in harmony with the influence growing out of prayer and self-sacrifice to God and that result is greatly modified. The prayer and consecration so harmonize with all the laws of God that the working of every law bears blessings to him who prays and consecrates himself to God.
Enriched unto Liberality
2Co 9:8-15
We are not really poorer by what we give away; and God will never starve His own almoners. Note the comprehensiveness of 2Co 9:8. Gods grace is like an ocean at full tide. Count the alls: all grace, always, all sufficiency, every good work, and twice the verb abound. When you are going forth to sow, ask God to give you the seed. When after sowing you are hungry, ask God to supply you with bread. When you are discouraged at the results, ask God to increase the fruit. We sow the seed, whether of the gospel, or of money to aid its circulation, and lo! we reap a harvest of thanksgiving to God and of love to those who have given. But who can ever measure the thanks and love which are due to God for having given the Gift that includes all gifts! But have we accepted it? Do we use it?
Remember to look to God for your own supplies of spiritual nourishment, and specially for your seed of thought or money, of word or act. Leave the increase with Him. Hold all that God has given you as a trustee holds property for others. Administer Gods good gifts, giving people continual cause to glorify and praise Him for your exhibition of the essential nature of His holy gospel.
God: 2Ch 25:9, Psa 84:11, Pro 3:9, Pro 10:22, Pro 11:24, Pro 28:27, Hag 2:8, Mal 3:10, Phi 4:18
all grace: 2Co 8:19, 1Pe 4:10
always: 2Co 9:11, 1Ch 29:12-14
may: 2Co 8:2, 2Co 8:7, Act 9:36, 1Co 15:58, Eph 2:10, Col 1:10, 2Th 2:17, 2Ti 3:17, Tit 2:14, Tit 3:8, Tit 3:14
Reciprocal: Deu 15:10 – because 1Ch 29:9 – they offered 2Ch 31:10 – the Lord Psa 41:1 – Blessed Mat 7:11 – good Mat 14:16 – they Mat 14:21 – about Mat 26:10 – a good Mar 10:30 – an hundredfold Mar 14:6 – a good Joh 6:13 – and filled Act 10:2 – which Rom 4:21 – he was able Rom 15:13 – abound Phi 4:19 – supply Heb 13:21 – every
2Co 9:8. In the “days of miracles” it sometimes happened that special literal favors were bestowed upon faithful disciples. But this matter is of too much importance to allow of such an application of the promise. Yet we can believe that the proper grace will be given to those who devote their time and possessions to the Lord.
2Co 9:8. And God is able to make all grace abound unto you. The words all grace here are used in the same limited sense as in chap. 8, that is, every temporal blessing, though grace in its higher sense is not excluded,
that ye, having always all sufficiency in every thing, may abound unto every good workGod is able, not only to make up to you what ye part with to those who need it, but to give you the means of so continuing in this generous consideration of the wants of others, as to abound in every work of Christian beneficence:
Here the apostle tacitly answers the common objection against liberal alms-giving; men are afraid they shall want themselves, what they give away to others. No, says the apostle, God is able to make all grace and mercy shown by you to abound the more towards you, that you, having a sufficiency of the comforts of this life, may abound in every good work of charity towards others.
As if he had said, Be not afraid to give, nor sparing in giving; for hereby you make God your debtor, and you will find him an all-sufficient paymaster; he will repay you both in temporals and spirituals. Thou shalt receive silver for thy brass, gold for thy silver, grace for thy gold, a treasure in haeven for thy dross on earth: nay, your gold and silver will multiply here, as seed sown when scattered with a wise and prudent hand.”
The apostle here engages God’s all-sufficiency for it; God will show his all-sufficiency, in giving you an all-sufficiency in all things; only we must remember, that we are to allow time; for Almighty God loves to be trusted upon his word: and those that will not give him credit, let them try if they can improve their estates better, or put them into safer hands.
Verse 8 God can favor us with temporal good and will when we cheerfully give.
2Co 9:8-9. And God is able, &c. The contents of this verse are very remarkable; each expression is loaded with matter, which increases as the sentence proceeds; God is able to make And will make, see on Rom 4:21; all grace Every kind of blessing, as the word here appears to signify; to abound toward you And to supply you abundantly with the means of liberality; that ye, always having all sufficiency Enough to enable you to relieve others in their necessities; in all things That he sees good for you; may abound to every good work That ye may go on with new enlargement and vigour in doing every good in your power, without finding your circumstances straitened. God confers his gifts upon us that we may do good therewith, and so may receive still greater blessings. All things in this life, even rewards, are to the faithful seeds, in order to a future harvest. As it is written Of the truly liberal and charitable man; He hath dispersed abroad, &c. With a full hand, without any anxious thought which way each grain falls. This is an allusion to a person who, in sowing seed, scatters it plentifully. And the image beautifully represents both the good-will with which the liberal distribute their alms, and the many needy persons on whom they are bestowed. His righteousness His beneficence, (as the expression here means,) with the blessed effects of it; remaineth for ever Unexhausted, God still renewing his store. In other words, He shall always have enough wherewith to exercise his bounty in works of mercy, (2Co 9:11,) and this act of obedience shall have an eternal reward.
And God is able to make all grace abound unto you; that ye, having always all sufficiency in everything, may abound unto every good work:
9:8 And God [is] able to make {f} all grace abound toward you; that ye, always having all sufficiency in all [things], may abound to {g} every good work:
(f) All the bountiful liberality of God.
(g) To help others by all means possible, in doing them good in their needs.
Such giving need not produce anxiety in the giver even if he or she is giving away much. God demonstrates His love for cheerful givers by giving them more grace and more opportunity. He also makes us contented (Gr. autarkeia), sufficient in that sense (cf. Php 4:11; 1Ti 6:6). However, we always need to remember that God is the One from whom everything we have comes.
Notice the "able" in this verse. This should not lead to the conclusion that God can, but He may not (cf. 2Co 12:9). The righteous person who desires to give to the needs of others will not lack opportunity to do so because God will make this possible for him or her.
Fuente: Henry Alford’s Greek Testament
Fuente: The Expositors Greek Testament by Robertson
Fuente: Expositions Of Holy Scripture by Alexander MacLaren
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Greek Testament
Fuente: Gnomon of the New Testament
Fuente: Old and New Testaments Restoration Commentary
Fuente: F.B. Meyer’s Through the Bible Commentary
Fuente: The Treasury of Scripture Knowledge
Fuente: Combined Bible Commentary
Fuente: A Popular Commentary on the New Testament
Fuente: Expository Notes with Practical Observations on the New Testament
Fuente: Gary Hampton Commentary on Selected Books
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Fuente: Geneva Bible Notes
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)