Ch. 2Ch 5:1<\/span>. David his father had dedicated<\/em> ] Cp. 1Ch 18:11<\/span>. all the instruments<\/em> ] R.V. all the vessels<\/strong>.<\/p>\n This chapter contains one important addition only to the narrative of Kings (see the marginal references); namely, the account of the circumstances under which the manifestation of the Divine Presence took place 2Ch 5:11-13<\/span>.<\/P> <\/p>\n 2Ch 5:1<\/span><\/p>\n Thus all the work that Solomon made for the house of the Lord was finished.<\/em><\/p>\n <\/em><\/p>\n Dedicated things<\/strong><\/p>\n The joy of the finished work<\/strong><\/p>\n Things that are never finished<\/strong><\/p>\n There are some buildings that are never finished. We never finish our life-building; the life-temple goes up evermore–let every man take heed how he buildeth. Do not suppose that you can finish your education. In the higher education you only finish that you may begin; you close one book as a pledge of your qualification to open another. How, as boys at school, we used to be discouraged by this process of advancement! Having closed the arithmetic, who was willing with his whole heart to open his algebra? Many persons could have comfortably left school without beginning it at all. But there is always a higher aspect of things to apprehend and apply. The table ends at twelve times twelve, but not multiplication. So we can never finish reading the Word of God. Solomon could finish his temple, but he could not finish the written record; it never ends, or it ends as the days end. How do the days close? To begin again. Each day the sun says as he westers in the golden clouds, not Farewell, but only Goodbye: we meet again presently; meanwhile, sleep well! So with the Bible; when we have read it we want to read it. You can never finish love. If you can finish it, you <\/strong>never began it. Love grows. There are some persons who have run out of that passion and sunk into earthliness and coldness. Then they never knew the inspiration of love. (J<\/em>. Parker<\/em>, D<\/em>.D<\/em>.)<\/p>\n CHAPTER V <\/P> Solomon having finished the temple, brings in the things which<\/I><\/P> his father had consecrated<\/I>, 1.<\/P> He assembles the elders and chiefs of Israel and the Levites,<\/I><\/P> in order to bring up the ark from the city of David<\/I>, 2, 3.<\/P> They bring it and its vessels; and having offered innumerable<\/I><\/P> sacrifices, place it in the temple, under the wings of the<\/I><\/P> cherubim<\/I>, 4-10.<\/P> The Levites, singers, and trumpeters praise God; and his glory<\/I><\/P> descends and fills the house, so that the priests cannot stand<\/I><\/P> to minister<\/I>, 11-14. <\/P> NOTES ON CHAP. V<\/P> <\/P> Verse 1<\/span>. Brought in all the things<\/B><\/I>] 1Kg 7:51<\/span>.<\/P> <\/p>\n Or, even<\/I> (as that particle is oft understood) the silver and the gold, <\/B>the remainder of those vast sums mentioned 1Ch 22:14<\/span>. <\/P> <\/p>\n 1. Solomon brought in all the thingsthat David his father had dedicated<\/B>the immense sums and thestore of valuable articles which his father and other generals hadreserved and appropriated for the temple (1Ch 22:14<\/span>;1Ch 26:26<\/span>). <\/P> 2Ch5:2-13<\/span>. BRINGING UPOF THE ARK OF THECOVENANT.<\/P><\/p>\n 2Ch 5:1<\/span> contains the conclusion of the account of the preparation of the sacred utensils as in 1Ki 7:51<\/span>, and with it also the whole account of the building of the temple is brought to an end. The before and corresponds to the Lat. et<\/em> – et <\/em>, both – and also. As to David’s offerings, cf. 1Ch 18:10<\/span> and 1Ch 18:11<\/span>; and on the whole matter, compare also the remarks on 1Ki 7:51<\/span>.<\/p>\n The Ark Placed in the Temple.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> B. C.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 1004.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/P> <\/TD> <\/TR> <\/TABLE> 1 Thus all the work that Solomon made for the house of the LORD<\/B> was finished: and Solomon brought in all<\/I> the things that David his father had dedicated; and the silver, and the gold, and all the instruments, put he among the treasures of the house of God. 2 Then Solomon assembled the elders of Israel, and all the heads of the tribes, the chief of the fathers of the children of Israel, unto Jerusalem, to bring up the ark of the covenant of the LORD<\/B> out of the city of David, which is<\/I> Zion. 3 Wherefore all the men of Israel assembled themselves unto the king in the feast which was<\/I> in the seventh month. 4 And all the elders of Israel came; and the Levites took up the ark. 5 And they brought up the ark, and the tabernacle of the congregation, and all the holy vessels that were<\/I> in the tabernacle, these did the priests and<\/I> the Levites bring up. 6 Also king Solomon, and all the congregation of Israel that were assembled unto him before the ark, sacrificed sheep and oxen, which could not be told nor numbered for multitude. 7 And the priests brought in the ark of the covenant of the LORD<\/B> unto his place, to the oracle of the house, into the most holy place, even<\/I> under the wings of the cherubims: 8 For the cherubims spread forth their<\/I> wings over the place of the ark, and the cherubims covered the ark and the staves thereof above. 9 And they drew out the staves of the ark,<\/I> that the ends of the staves were seen from the ark before the oracle; but they were not seen without. And there it is unto this day. 10 There was<\/I> nothing in the ark save the two tables which Moses put therein<\/I> at Horeb, when the LORD<\/B> made a covenant<\/I> with the children of Israel, when they came out of Egypt.<\/P> This agrees with what we had 1 Kings viii. 2<\/span>, c., where an account was given of the solemn introduction of the ark into the new-erected temple. 1. There needed no great solemnity for the bringing in of the dedicated things, <i>v.<\/span> 1<\/span><\/U><\/span>. They added to the wealth, and perhaps were so disposed as to add to the beauty of it; but they could not add to the holiness, for it was the temple that sanctified the gold,<\/I> Matt. xxiii. 17<\/I><\/span>. See how just Solomon was both to God and to his father. Whatever David had dedicated to God, however much he might have liked it himself, he would by no means alienate it, but put it among the treasures of the temple. Those children that would inherit their godly parents’ blessing must religiously pursue their pious intentions and not defeat them. When Solomon had made all the vessels of the temple in abundance (ch.<\/I><\/span> iv. 18<\/span>), many of the materials were left, which he would not convert to any other use, but laid up in the treasury for a time of need. Dedicated things must not be alienated. It is sacrilege to do it. 2. But it was fit that the ark should be brought in with great solemnity; and so it was. All the other vessels were made new, and larger, in proportion to the house, than they had been in the tabernacle. But the ark, with the mercy-seat and the cherubim, was the same; for the presence and the grace of God are the same in little assemblies that they are in large ones, in the poor condition of the church that they are in its prosperous estate. Wherever two or three are gathered together in Christ’s name there is he as truly present with them as if there were 2000 or 3000. The ark was brought in attended by a very great assembly of the elders of Israel, who came to grace and solemnity; and a very sumptuous appearance no doubt they made, v.<\/I><\/span> 2-4<\/span>. It was carried by the priests (v.<\/I><\/span> 7<\/span>), brought into the most holy place, and put under the wings of the great cherubim which Solomon had set up there, 2Ch 5:7<\/span>; 2Ch 5:8<\/span>. There they are unto this day<\/I> (v.<\/I><\/span> 9<\/span>), not the day when this book was written after the captivity, but when that was written out of which this story was transcribed. Or they were there (so it might be read) unto this day, the day of Jerusalem’s desolations, that fatal day, Ps. cxxxvii. 7<\/span>. The ark was a type of Christ, and, as such, a token of the presence of God. That gracious promise, Lo, I am with you always, even unto the end of the world,<\/I> does in effect bring the ark into our religious assemblies if we by faith and prayer put that promise in suit; and this we should be most solicitous and earnest for. Lord, if thy presence go not up with us,<\/I> wherefore should we go up? The temple itself, if Christ leave it, is a desolate place, Matt. xxiii. 38<\/span>. 3. With the ark they brought up the tabernacle and all the holy vessels that were in the tabernacle,<\/I> v.<\/span> 5<\/span><\/U><\/I><\/span>. Those were not alienated, because they had been dedicated to God, were not altered or melted down for the new work, though there was no need of them; but they were carefully laid up as monuments of antiquity, and probably as many of the vessels as were fit for use were still used. 4. This was done with great joy. They kept a holy feast upon the occasion (v.<\/I><\/span> 3<\/span>), and sacrificed sheep and oxen without number,<\/I> v.<\/span> 6<\/span><\/U><\/I><\/span>. Note, (1.) The establishment of the public worship of God according to his institution, and with the tokens of his presence, is, and ought to be, matter of great joy to any people. (2.) When Christ is formed in a soul, the law written in the heart, the ark of the covenant settled there, so that it becomes the temple of the Holy Ghost, there is true satisfaction in that soul. (3.) Whatever we have the comfort of we must, by the sacrifice of praise, give God the glory of, and not be straitened therein; for with such sacrifices God is well pleased.<\/I> If God favour us with his presence, we must honour him with our services, the best we have.<\/P> <\/p>\n See note on 1Ki 7:40<\/span><\/p>\n THE SECOND BOOK OF CHRONICLES<\/strong><\/p>\n IN discussing the First Book of Chronicles we called attention to the fact that according to Usshers chronology, the two Books, not reckoning the table of genealogy, covered a space of 468 years of history; the First Book only 41 of these, and this second, 427. As to the authorship of these Books, Ezra is commonly accepted.<\/p>\n The analysis of any book is largely the presentation of a personal view. One man divides this Second Book of Chronicles into two portions: The Reign of Solomon, chapters 1 to 9, and The Kings of Judah, chapters 10 to 36.<\/p>\n Scofield in his reference Bible, says of this Book: It falls into eighteen divisions, by reigns, from Solomon to the captivities; records the division of the kingdom of David under Jeroboam and Rehoboam, and is marked by an ever growing apostasy, broken temporarily by reformations under Asa, Jehoshaphat, Joash, Hezekiah, and Josiah.<\/p>\n It is our purpose to follow neither of these divisions, however natural they may be, but to discuss the volume under three heads: Solomon and the Temple; Rehoboam and the Division, and the History of Judah.<\/p>\n <\/span>SOLOMON AND THE TEMPLE<\/strong><\/p>\n The Book opens with a declaration concerning the new king, And Solomon the son of David was strengthened in his kingdom, and the Lord his God was with him, and magnified him exceedingly (2Ch 1:1<\/em><\/span><\/em>).<\/em><\/p>\n The history that follows gives occasion to say several things concerning this marvelous man of immortal reputation:<\/p>\n First, Solomons kingship enjoyed an auspicious beginning. <\/strong>The man who ascends the throne under the favor of the Lord necessarily begins a reign of promise. If, as in Solomons case, he sensibly recognizes his responsibility and seeks wisdom from the only sufficient source, he adds greater certainty to his success. When, in addition to this, his objectives are high and God-honoring, the glory of his kingdom advances accordingly. Certainly, Solomons preparation to build the temple was not only a noble objective, but one in line with his kingly fathers purpose and prayers, and the great Heavenly Fathers will for him.<\/p>\n The interesting history here of gathering materials and appointing men for this marvelous construction is made more interesting still by the kings personal supervision and spiritual interest. It takes some courage to conduct war, and we believe it takes almost more courage and even a clearer sense of God, to build sanctuaries, make their appointments according to the Divine pleasure, and call the people to worship within the spacious rooms of the same. Yet, when you have read but five chapters of this Book, you find such a work complete, and are not in the least amazed or even surprised to read, The glory of the Lord had filled the house of God (2Ch 5:14<\/em><\/span><\/em>).<\/em><\/p>\n It is doubtful whether any company of men have done more for the establishment of spirituality in the earth and for the strengthening of the souls of their fellows, than have those who brought sanctuaries into existence and led congregations of people to a genuine worship of the most high God.<\/p>\n The on-going of this Book reveals Solomons conscious dependence. <\/strong>When the altar was erected he stood by it with outstretched hands (2Ch 6:12<\/span><\/em>).<\/em> That is the attitude of prayer and possibly of adoration. When his lips parted to speak, he says,<\/p>\n O Lord God of Israel, there is no God tike Thee in the heaven, nor in the earth; which keepest covenant, and shewest mercy unto Thy servants that walk before Thee with all their hearts:<\/em><\/p>\n Thou which hast kept with Thy servant David my father that which Thou hast promised him; and spakest with Thy mouth, and hast fulfilled it with Thine hand, as it is this day.<\/p>\n Now therefore, O Lord God of Israel, keep with Thy servant David my father that which Thou hast promised him, saying, There shall not fail thee a man in My sight to sit upon the throne of Israel; yet so that thy children take heed to their way to walk in My Law, as Thou hast walked before Me (2Ch 6:14-16<\/em><\/span>).<\/em><\/p>\n Now then, O Lord God of Israel, let Thy Word be verified, which Thou hast spoken unto Thy servant David (2Ch 6:17<\/em><\/span>).<\/em><\/p>\n Then follows an appeal that Gods eyes should be open upon their house day and night; that His ears should hearken to the prayers made in that place, and if sin were committed, that forgiveness should be granted, and if the people fail before the face of the enemy because of sin that they also should be pardoned; that if heaven be shut up on the same ground, upon repentance the dearth should end.<\/p>\n Then he concludes in a more personal petition to Him:<\/p>\n Then what prayer or what supplication soever shall be made of any man, or of all Thy people Israel, when every one shall know his own sore and his own grief, and shall spread forth his hands in this house:<\/em><\/p>\n Then hear Thou from Heaven Thy dwelling place, and forgive (2Ch 6:29-30<\/em><\/span>).<\/em><\/p>\n These are only samples of the long petition that followed the dedicatory sermon. They wind up with a sentence like this: O Lord God, turn not away the face of Thine anointed: remember the mercies of David Thy servant (2Ch 6:42<\/em><\/span><\/em>).<\/em> It is a model prayer; it is the petition of a sincere soul; it is the cry of one who knows that the mercy and love of God are the only grounds of hope.<\/p>\n The further text records Solomons fame and death. <\/strong>That fame was based upon Solomons wisdom, accentuated doubtless by the magnificence of the temple, but made more honorable still in the extent of his organization, the luxury of his court and the wealth of his treasury.<\/p>\n Evidently, among the rulers of the earth, the queen of Sheba held conspicuous place, and when the fame of Solomon reached her, she came to prove him with her questions, and impress him with her own riches and glory. The difficult questions were satisfactorily answered, the temple was adequately shown, the table of the king groaned with its good meats, the apparel of the servants was profoundly impressive, and the queen said to the king,<\/p>\n It was a true report which I heard in mine own land of thine acts, and of thy wisdom:<\/em><\/p>\n Howbeit I believed not their words, until I came, and mine eyes had seen it: and, behold, the one half of the greatness of thy wisdom was not told me: for thou exceedest the fame that I heard.<\/p>\n Happy are thy men, and happy are these thy servants, winch stand continually before thee, and hear thy wisdom.<\/p>\n Blessed be the Lord thy God, which delighted in thee to set thee on his throne, to be king for the Lord thy God (2Ch 9:5-8<\/em><\/span>).<\/em><\/p>\n The compliment to the king is followed with a statement of Solomons annual income, the magnificence of his throne, the rich appointments of the palace, the extensive commercial importance of his kingdom, and the willing tributes of the earths lesser lords.<\/p>\n Then, as if the task of telling all was too great, we have this record,<\/p>\n Now the rest of the acts of Solomon, first and last, are they not written in the book of Nathan the Prophet, and in the prophecy of Ahijah the Shilonite, and in the visions of Iddo the seer against Jeroboam the son of Nebat?<\/em><\/p>\n And Solomon reigned in Jerusalem over all Israel forty years.<\/p>\n And Solomon slept with his fathers, and he was buried in the city of David his father: and Rehoboam his son reigned in his stead (2Ch 9:29-31<\/em><\/span>).<\/em><\/p>\n It is a surprising end, and yet strangely true to human history. How many men spend all their days in preparing to live, and when the preparation seems almost complete, proceed to die? The last enemy is no respecter of persons. His bow is drawn against the great as well as the humble, the rich as well as the poor, the wise as well as the ignorant. Death respects neither thrones nor kings; he holds the key to the palace room, and even to the throne room. Kings may command their humbler fellows, and even counsel their equals; but where death calls, they also obey.<\/p>\n REHOBOAM AND THE DIVISION<\/strong><\/p>\n The emptying of a throne is forever fraught with perils. The eternal and pertinent question is this, Who shall come after the king? The tenth chapter answered that concerning the throne of Israel. The answer was an ill omen! Rehoboams tyrannical spirit split the kingdom. <\/strong>When Jeroboam and all Israel came to him, saying, Thy father made our yoke grievous: now therefore ease thou somewhat the grievous servitude of thy father, and his heavy yoke that he put upon us, and we will serve thee (2Ch 10:4<\/em><\/span><\/em>), <\/em>they delicately referred to the increased taxation to which the luxurious court and the personal orgies of Solomon had given rise. They thought, as people commonly do, that the new rule would prove the peoples friend. Their hope was in vain.<\/p>\n The old men, former counselors of Solomon, advised kindness and compassion; but the young bloods, spoiled by their fellowship with royalty, counseled increased oppression; and under their influence he said,<\/p>\n My father made your yoke heavy, but I will add thereto: my father chastised you with whips, but I will chastise you with scorpions (2Ch 10:14<\/em><\/span><\/em>).<\/em><\/p>\n It was enough. The war was on; and that war has never ended until this day, for Israel and Judah are not yet one. A man who divides brethren and sets them to battle, little understands the infinite reach of his mischief. The father of Modernism in America, when he fell asleep at a comparatively early age, little dreamed that he had set influences to work that would divide every denomination on the continent, destroy the fellowship of men who loved one another as twins are commonly supposed to love, wreck schools and churches by the thousand, and start a war that may easily exceed the famous Hundred Year War of history.<\/p>\n Israel and Judahblood brothersbecame the bitterest of enemies. <\/strong>For some reason Second Chronicles pays little attention to Israel, but proceeds to trace Judahs history to the year of Cyrus, king of Persia, or through a period of almost a half millennium. The family feud occasionally projects itself into the record, but for the most part, Israel is forgotten, and the doings of Judah are recorded in detail.<\/p>\n The explanation of this is found in the circumstance that Jeroboam rejected the worship of Jehovah (2Ch 11:14-15<\/em><\/span><\/em>).<\/em> When God is once put away, when Gods priest is disposed of, and His minister is heard no more, then degeneracy compels a declining record.<\/p>\n Unitarianism three quarters of a century ago denied the Lord. Its history has amounted to little; and if it were recorded, it would simply prove, as the Jeroboam movement, a breeding place of apostasy; and yet this record regards not one apostasy only, but two.<\/p>\n The man of many favors may forget God.<\/strong><\/p>\n When Rehoboam had established the kingdom, and had strengthened himself, he forsook the Law of the Lord, and all Israel with him (2Ch 12:1<\/em><\/span><\/em>).<\/em><\/p>\n What a sad commentary on the uncertainty and unstability of human nature! The explanation of Rehoboams failure has fitted thousands, yea millions of cases. He did evil, because he prepared not his heart to seek the Lord (2Ch 12:14<\/em><\/span><\/em>).<\/em> Of all disappointments, none exceed thisto begin well and end badly; to give promise and create disappointment; to be the subject of Divine favor, and become the slave of Gods adversary.<\/p>\n THE HISTORY OF JUDAH<\/strong><\/p>\n Chapters 11 to 36 contain the roster of kings. The<\/strong> fortunes of the country answer accurately and inevitably to the characters of their rulers.<\/strong> On the whole, the history is a down-grade. In that respect, it runs true to form. The doctrine of evolution may find an illustration in national life if it goes from the simple to the complex, but in so far as it contends for improvement, history fails to illustrate it. Degeneracy of nations has more often taken place than has social and moral progress.<\/p>\n The foundations of Judah were laid under David; the kingdoms glory appeared under Solomon. From that moment until this, one word expresses Judahs coursedecline.<\/p>\n Africa was once an advanced nation, now a heathen one; Italy once ruled the world, now she holds an inconspicuous place; Greece once represented the climax of physical and mental accomplishment, now she boasts neither. The reasons for decline are varied, but in Judah they were one the God who had made her great was too often forgotten, too willingly offended. When the nations neglect the source of their strength, weakness naturally ensues. Judahs strength was in the Lord, and when her kings forgot Him, despised His Word, entered into unholy alliances that were followed by the people, her fame declined, and her land fainted.<\/p>\n The mixed social condition manifested her sinfulness. <\/strong>We have a phrase, Like people, like priest. We can paraphrase that, Like princes, like people. The study of these kings results in no compliment to human nature. Some of them were utterly evil; most of them were a mixture of the good and bad; two or three of them were sound. Among the utterly evil ones, Jehoram, Ahaziah, Athaliah, Manasseh, Amon and Jehoiakin held first place. The ones that represent a mixture of good and bad were Jeroboam, Jehoshaphat, Joash, Amaziah, Uzziah, Jehoiakim; while the truly good consisted of Jotham, Hezekiah and Josiah. In all probability the reign of each of these good kings was profoundly affected and made spiritually fruitful by the ministry of Isaiah, the greatest preacher among Old Testament Prophets. It is perhaps a fact of history that no rulers have ever proven faithful to God without the stimulating and salutary influence of the Gospel ministry.<\/p>\n The judgments and mercies of Second Chronicles alike vindicate Jehovah.<\/strong> In this record wickedness does not go unpunished; and yet it is a marvelous revelation of Divine mercy.<\/p>\n There is never the least sign of penitence on the part of the ruler and the people without an immediate and generous response from Jehovah.<\/p>\n When Jehoshaphat declined in his loyalty and effected a sinful coalition with Ahab, judgment fell; but instantly upon his repentance, mercy was shown. Judgment is always and everywhere Gods strange work, the work in which He takes no pleasure. As I live, saith the Lord God, I have no pleasure in the death of the wicked (Eze 33:11<\/em><\/span><\/em>).<\/em><\/p>\n Mercy is His nature, His essential character, for to the Lord our God belong mercies and forgiveness. He that covereth his sins shall not prosper; but whoso confesseth and forsaketh them shall have mercy (Pro 28:13<\/em><\/span><\/em>).<\/em><\/p>\n <\/em><\/p>\n CRITICAL NOTES.] Removal of the ark (2Ch. 5:1-10<\/span>) is followed by visible token of Gods favour (2Ch. 5:11-14<\/span>) (cf.<\/em> 1Ki. 8:1-11<\/span>), an addition to narrative in Kings, is the account of the circumstances under which the manifestation took place.<\/p>\n 2Ch. 5:1-10<\/span><\/em>.The ark removed. Dedicated<\/em> (1Ch. 22:14<\/span>; 1Ch. 26:26<\/span>). 2Ch. 5:2<\/span>. Assembled<\/em>, the elders in the feast<\/em> of tabernacles, which began on 15th of Ethanim, the seventh month (1Ki. 8:2<\/span>). The closing festival of the sacred year. 2Ch. 5:4<\/span>. Levites<\/em>, such as were priests, whose office in particular to bear ark (1Ki. 8:3<\/span>). 2Ch. 5:5<\/span>. Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>David before his death dedicated certain treasures to God.<\/p>\n
II. <\/strong>Solomon most scrupulous in carrying out his fathers wish.<\/p>\n
III. <\/strong>Solomons example worthy of our imitation. (J<\/em>. Wolfendale<\/em>.)<\/p>\n<\/p>\n
I.<\/strong> <\/em><\/strong>The accomplishment of finished work is the cause of joy.<\/p>\n
II. <\/strong>The power to accomplish this work should be ascribed to God.<\/p>\n
III. <\/strong>Hence in every undertaking we should ask for gods direction. (J. Wolfendale<\/em>)<\/p>\n<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: The Bible of the Expositor and the Evangelist by Riley<\/b><\/i><\/h4>\n