11. You also helping by prayer for us<\/em> ] Cf. 1Th 5:25<\/span>; 2Th 3:1<\/span>; Heb 13:18<\/span>; Jas 5:15-16<\/span>. “For the right understanding of this Epistle, the identity of feeling between the Apostle and his converts must be borne in mind throughout It is the liveliest instance of the real community of feeling introduced by Christianity into the world.” Stanley. Cf. ch. 2Co 4:15<\/span>, 2Co 9:12<\/span>. Also Act 12:5<\/span>; Act 12:11<\/span>; Rom 15:30-31<\/span>; Php 1:19<\/span>; 2Th 3:1-2<\/span>; Phm 1:22<\/span>.<\/p>\n the gift<\/em> ] . See 1Co 12:4<\/span> (note).<\/p>\n persons<\/em> ] Literally, faces<\/strong>. The word originally, perhaps, signifies a mask<\/em>. Hence it came (see note on ch. 2Co 2:10<\/span>) to mean ‘face’ or ‘presence,’ and thus, as in the present passage, it comes to mean ‘person.’ But the signification face<\/em> occurs in Homer.<\/p>\n Ye also helping together by prayer for us – <\/B>Tyndale renders this in connection with the close of the previous verse; we trust that yet hereafter he will deliver us, by the help of your prayer for us. The word rendered helping together, means cooperating, aiding, assisting; and the idea is, that Paul felt that his trials might be turned to good account, and give occasion for thanksgiving; and that this was to be accomplished by the aid of the prayers of his fellow Christians. He felt that the church was one, and that Christians should sympathize with one another. He evinced deep humility and tender regard for the Corinthians when he called on them to aid him by their prayers. Nothing would be better calculated to excite their tender affection and regard than thus to call on them to sympathize with him in his trials, and to pray that those trials might result in thanksgiving throughout the churches.<\/P> That for the gift bestowed upon us – <\/B>The sentence which occurs here is very perplexing in the original, and the construction is difficult. But the main idea is not difficult to he seen. The gift here referred to ( <\/SPAN><\/span> to charisma) means doubtless the favor shown to him in his rescue from so imminent a peril; and he felt that this was owing to the prayers of many persons on his behalf He believed that he had been remembered in the petitions of his friends and fellow Christians, and that his deliverance was owing to their supplications.<\/P> By the means of many persons – <\/B> Probably meaning that the favor referred to had been imparted by means of the prayers of many individuals who had taken a deep interest in his welfare. But it may also imply perhaps that he had been directly assisted, and had been rescued from the impending danger by the interposition of many friends who had come to his relief. The usual interpretation is, however, that it was by the prayers of many in his behalf.<\/P> Thanks may be given by many on our behalf – <\/B>Many may be induced also to render thanks for my deliverance. The idea is, that as he had been delivered from great peril by the prayers of many persons, it was proper also that thanksgiving should be offered by as many in his behalf, or on account of his deliverance. Mercies that have been obtained by prayer should be acknowledged by praise – Doddridge. God had mercifully interposed in answer to the prayers of his people; and it was proper that his mercy should be as extensively acknowledged. Paul was desirous that God should not be forgotten: and that those who had sought his deliverance should render praise to God, perhaps intimating here that those who had obtained mercies by prayer are prone to forget their obligation to return thanks to God for his gracious and merciful interposition.<\/P><\/p>\n 2Co 1:11<\/span><\/p>\n Ye also helping together by prayer for us.<\/em><\/p>\n<\/p>\n Helping together<\/strong><\/p>\n You have <\/strong>four girls; Mary does the work of the rest–such help is not good. All help is dangerous for any of us when there is absence of mutuality. I am not allowed to think of myself as in one of those boat excursions, where some sit idle at the stern while some one else rows. There is nothing healthy or wholesome unless we work together.<\/p>\n Christians prayers the ministers help<\/strong><\/p>\n 1. <\/strong>The destruction of the empire of Satan.<\/p>\n 2. <\/strong>To restore order and happiness to the world.<\/p>\n 3. <\/strong>To bring glory to Christ.<\/p>\n 4. <\/strong>To prepare souls for heaven.<\/p>\n 1. <\/strong>Awaken the attention of beholders.<\/p>\n 2. <\/strong>Honour the Holy Spirit, who is the great agent in the success of the gospel.<\/p>\n 3. <\/strong>Prepare the Church for its safe enjoyment of prosperity.<\/p>\n 4. <\/strong>Fall in with the will of God, as made known to us in His Word.<\/p>\n 1. <\/strong>It will tend to your own good.<\/p>\n 2. <\/strong>There will be the use of other means to secure the good of the Church. He who prays as he ought will endeavour to live as he prays.<\/p>\n 3. <\/strong>The great Lord of the Church hath set the example of prayer.<\/p>\n 4. <\/strong>The Divine approbation it will surely receive. (Essex Congregational Remembrancer.<\/em>)<\/p>\n<\/p>\n The power of prayer and the pleasure of praise<\/strong><\/p>\n Although our apostle thus acknowledged Gods hand alone in his deliverance, yet he did not undervalue the second causes. Having first praised the God of all comfort, he now remembers with gratitude the earnest prayers of the many loving intercessors. Let us–<\/p>\n 1. <\/strong>God has been pleased to command us to pray, for prayer–<\/p>\n (1)<\/strong> Glorifies God, by putting man in the humblest posture of worship.<\/p>\n (2)<\/strong> Teaches us our unworthiness, which is no small blessing to such proud beings as <\/strong>we are. While it is an application to Divine wealth, it is a confession of human emptiness.<\/p>\n (3)<\/strong> Apart from the answer which it brings, a great benefit to the Christian. As the runner gains strength for the race by daily exercise, so for the great race of life we acquire energy by the hallowed labour of prayer.<\/p>\n 2. <\/strong>As many mercies are conveyed from heaven in the ship of prayer, so there are many choice and special favours which can only be brought to us by the fleets of united prayer. Many are the good things which God will give to His Elijahs and Daniels, but if two of you agree, etc., there is no limit to Gods bountiful answers. Peter might never have been brought out of prison if it had not been that prayer was made without ceasing by all the Church for him. Pentecost might never have come if all the disciples had not been with one accord in one place. Thus our gracious Lord sets forth His own esteem for the communion of saints. We cannot all preach, rule, or give gold and silver, but we can all contribute our prayers.<\/p>\n 3. <\/strong>This united prayer should specially be made for the ministers of God.<\/p>\n (1)<\/strong> Their position is most perilous. Satan knows if he can once smite one of these there will be a general confusion, for if the champion be dead then the people fly. On returning from Rotterdam, when we were crossing the bar at the mouth of the Mass, where by reason of a neap tide and a bad wind the navigation was exceedingly dangerous, orders were issued–All hands on deck! So the life of a minister is so perilous, that I may well cry–All hands on deck; every man to prayer.<\/p>\n (2)<\/strong> A solemn weight of responsibility rests on them. The captain as we crossed that bar threw the lead himself into the sea; and when one asked why, he said, At this point I dare not trust any man to heave the lead, for we have hardly six inches between our ship and the bottom.<\/p>\n (3)<\/strong> Their preservation is one of the most important objects to the Church. You may lose a sailor from the ship, and that is very bad, but if the captain should be smitten, what is the vessel to do?<\/p>\n (4)<\/strong> How much more is asked of them than of you.<\/p>\n 4. <\/strong>I find that in the original the word for helping together implies very earnest work. Some peoples prayers have no work in them. Melancthon derived great comfort from the information that certain poor weavers, woman and children, had met together to pray for the Reformation. It was not Luther only, but the thousands of poor persons who offered supplications, that made the Reformation what it was.<\/p>\n 1. <\/strong>Praise should always follow answered prayer, the mist of earths gratitude should rise as <\/strong>the sun of heavens love warms the ground. Tongue-tied Christians are a sad dishonour to the Church.<\/p>\n 2. <\/strong>United praise has a very special commendation, it is like music in concert. It is a volume of harmony. The praise of one Christian is accepted before God like a grain of incense; but the praise of many is like a censer full of frankincense smoking up before the Lord.<\/p>\n 3. <\/strong>As united prayer should be offered specially for ministers, so should united praise. We ought to praise God for good ministers–<\/p>\n (1)<\/strong> That they live, for when they die much of their work dies with them.<\/p>\n (2)<\/strong> For preserved character, for when a minister falls, what a disgrace it is!<\/p>\n (3)<\/strong> If the minister be kept well supplied with goodly matter, and if he be kept sound. (C. H. Spurgeon.<\/em>)<\/p>\n Verse 11<\/span>. Ye also helping together by prayer<\/B><\/I>] Even an apostle<\/I> felt the prayers of the Church of God necessary for his comfort and support. What innumerable blessings do the prayers of the followers of God draw down on those who are the objects of them!<\/P> <\/P> The gift<\/B><\/I> bestowed – <\/B>by the means of many persons<\/B><\/I>] The blessings communicated by means of their prayers.<\/P> <\/P> Thanks may be given by many<\/B><\/I>] When they who have prayed hear that their prayers are so particularly answered, then all that have prayed will feel themselves led to praise God<\/I> for his gracious answers. Thus, the prayers of many<\/I> obtain the gift<\/I>; and the thanksgiving of many<\/I> acknowledge the mercy<\/I>.<\/P> <\/P> The gift<\/I>, or , which the apostle mentions, was his deliverance from the dangers and deaths to which he was exposed.<\/P> <\/p>\n Ye also helping together by prayer for us:<\/B> faith ought; not to hinder prayer; nor doth Gods principal efficiency, as to any mercy or deliverance bestowed upon us, give a supersedeas<\/I> to us, as to the use of any means, whether natural or spiritual, by which the mercy may be obtained. Nor are the prayers of the meanest saints useless for the greatest, or beneath their desires; men and womens favour with God depends not upon their order, station, and repute in the world. <\/P> That for the gift bestowed upon us by the means of many persons thanks may be given by many on our behalf:<\/B> by the gift<\/I> here he means the deliverance before mentioned; which he calls a gift, <\/I>to denote, not only Gods principal efficiency in it, but his free bestowing of it: this gift (saith he) is <\/P> bestowed by the means of many, <\/B>because obtained upon the intercession or prayers of many. God doth therefore bestow mercies upon particular persons at the intercession of many others on their behalf, that he may not only have the praises of those persons upon whom he so bestoweth the mercy, but of those who have been so praying. The apostle hereby hinteth to us, that we ought no more to forget to give thanks for others, for whom God hath heard us, than to pray for them when in distress. <\/P> <\/p>\n 11. helping together by prayer forus<\/B>rather, “helping together on our behalf by yoursupplication<\/I>“; the words “for us” in the Greek<\/I>following “helping together,” not “prayer.” <\/P> that for the gift,<\/B>c.literally, “That on the part of many persons the gift(literally, ‘gift of grace’ the mercy) bestowed upon us<\/I> bymeans of (that is, through the prayers of) many may be offered thanksfor (may have thanks offered for it) on our behalf.”<\/P><\/p>\n You also helping together by prayer for us<\/strong>,…. Though the apostle ascribes their deliverance solely to God, as the author and efficient cause of it; yet he takes notice of the prayers of the saints for them, as helping causes or means of their obtaining it. It was a very laudable practice in the churches, and worthy of imitation, to pray for the ministers of the Gospel, and especially when under affliction and persecution; see Ac 12:5<\/span>, and the prayers of those righteous ones were heard by God, and often effectual for the deliverance of them, as they were in the present case: for<\/p>\n by the means of many persons<\/strong>, who wrestled together in prayer with God,<\/p>\n the gift<\/strong> of deliverance from so great a death, which the apostle looked upon as a wonderful mercy, , “a free grace gift”, was “bestowed upon” them, which was granted for this end,<\/p>\n that thanks may be given by many on our behalf<\/strong>; which is but reasonable, and ought to be observed; for since many were concerned in asking for, and obtaining the mercy, they ought to join in thanksgiving for it: and the apostle’s view in this is to stir them up to a joint acknowledgment of the deliverance with them, which better became them than to side with the false apostles in their charge against him.<\/p>\n Ye also helping together on our behalf <\/B> ( <\/SPAN><\/span>). Genitive absolute with present active participle of late compound verb (<\/SPAN><\/span> and <\/SPAN><\/span> for <\/SPAN><\/span> and <\/SPAN><\/span>). Paul relied on God and felt the need of the prayer of God’s people.<\/P> By means of many <\/B> ( <\/SPAN><\/span>). <\/SPAN><\/span> means face (, <\/SPAN><\/span>). The word is common in all Greek. The papyri use it for face, appearance, person. It occurs twelve times in II Corinthians. It certainly means face in eight of them (2Cor 3:7<\/span>; 2Cor 3:13<\/span>; 2Cor 3:18<\/span>; 2Cor 8:24<\/span>; 2Cor 10:1<\/span>; 2Cor 10:7<\/span>; 2Cor 11:20<\/span>). In 5:12<\/span> it means outward appearance. It may mean face or person here, 2Cor 2:10<\/span>; 2Cor 4:6<\/span>. It is more pictorial to take it here as face “that out of many upturned faces” thanks may be given (—<\/SPAN><\/span> first aorist passive subjunctive) for the gift to us by means of many ( <\/SPAN><\/span>). It is indeed a difficult sentence to understand. <\/P> <\/p>\n Persons [] <\/SPAN><\/span>. Face is the usual rendering of the word in the New Testament. Even when rendered person the usage is Hebraistic for face. See on Jas 2:1<\/span> There is no reason for abandoning that sense here. The expression is pictorial; that thanksgiving may be given from many faces; the cheerful countenances being an offering of thanks to God.<\/P> <\/p>\n <\/strong><\/p>\n 1) “Ye also helping together,”<\/strong> (sunkupourgauton Kai humon) “While ye also cooperate”; Paul asserts that the sympathy of the Corinthian brethren with him will be shown by their personal prayers for him. It is a prominent Bible principle that earnest prayer avails before God, Jas 5:16<\/span>.<\/p>\n 2) “By prayer for us,”<\/strong> (huper hemon te deesi) “on behalf of us in petition,” for a particular need, Mat 21:22<\/span>; 1Jn 5:14-15<\/span>.<\/p>\n 3) “That for the gift bestowed upon us by the means of many<\/strong> persons,”<\/strong> “In order that the gift bestowed upon us by means of many persons;” The term (Gk. prosopon) used here indicates upturned faces in thanksgiving to God by many believers, Eph 6:18<\/span>; Php_4:6.<\/p>\n 4) “Thanks may be given by many on our behalf,”<\/strong> (dia pollon eucharistethe huper hemon) “Thanks may be given through many on behalf of us;” as the Jerusalem church cared and prayed for Peter, without ceasing, thru his imprisonment so Paul desired the care and prayers of those whom he had served in Corinth, during all his trials, Act 12:5-17<\/span>.<\/p>\n 11. That the gift bestowed upon us through means of many persons. As there is some difficulty in Paul’s words, interpreters differ as to the meaning. I shall not spend time in setting aside the interpretations of others, nor indeed is there any need for this, provided only we are satisfied as to the true and proper meaning. He had said, that the prayers of the Corinthians would be an assistance to him. He now adds a second advantage that would accrue from it — a higher manifestation of God’s glory. “For whatever God will confer upon me,” says he, “being as it were obtained through means of many persons, will, also, by many be celebrated with praises: ” or in this way — “Many will give thanks to God in my behalf, because, in affording help to me, he has favorably regarded the prayers, not merely of one but of many.” In the first place, while it is our duty to allow no favor from God to pass without rendering praise, it becomes us, nevertheless, more especially when our prayers have been favorably regarded by him, to acknowledge his mercy with thanksgiving, as he commands us to do in Psa 50:15<\/span>. Nor ought this to be merely where our own personal interest is concerned, but also where the welfare of the Church in general, or that of any one of our brethren is involved. Hence when we mutually pray one for another, and obtain our desire, the glory of God is so much the more set forth, inasmuch as we all acknowledge, with thanksgiving, God’s benefits — both those that are conferred publicly upon the whole Church, and also those that are bestowed privately upon individuals. <\/p>\n In this interpretation there is nothing forced; for as to the circumstance that in the Greek the article being introduced between the two clauses by many persons, and the gift conferred upon me appears to disjoin them, (254) that has no force, as it is frequently found introduced between clauses that are connected with each other. Here, however, it is with propriety introduced in place of an adversative particle; (255) for although it had come forth from many persons, it was nevertheless peculiar to Paul. To take the phrase διὰ πολλῶν ( by means of many) in the neuter gender, (256) as some do, is at variance with the connection of the passage. <\/p>\n It may, however, be asked, why he says From many persons, rather than From many men, and what is the meaning of the term person here? I answer, it is as though he had said — With respect to many. For the favor was conferred upon Paul in such a way, that it might be given to many. Hence, as God had respect to many, he says on that account, that many persons were the cause of it. Some Greek manuscripts have ὑπὲρ ὑμῶν — on your account; and although this appears to be at variance with Paul’s design, and the connection of the words, it may, nevertheless, be explained with propriety in this manner: “When God shall have heard you in behalf of my welfare, and that too for your own welfare, thanks will be given by many on your account.” <\/p>\n (254) “ Car à suyure l’ordre du texte Grec il y auroit ainsi mot à mot, Afin que de plusieurs personnes, à nous le don conferé, par plusieurs soit recognu en action de graces pour nous;” — “For, following the order of the Greek text, it would be literally thus: In order that from many persons the gift conferred upon us, may by many be acknowledged with thanksgiving on our account.” <\/p>\n (255) “ En lieu de quelque article aduersative qu’on appelle, comme Toutesfois ou Neantmoins;” — “In place of some adversative particle, as it is called, as for example, Notwithstanding or Nevertheless.” <\/p>\n (256) “ De rapporter ce mot Par plusieurs, aux choses;” — “To take this phrase, By means of many, as referring to things. ” <\/p>\n (11) Ye also helping together by prayer . . .<\/strong>They too to whom he writes can help him as he helps them. Indirectly he asks their prayers for him, but he does so with a refined delicacy of feeling, by assuming that they are already praying, and that their prayers are helpful.<\/p>\n That for the gift bestowed upon us by the means of many persons.<\/strong>The Greek word for person (prospon<\/em>) is elsewhere throughout the New Testament translated face or countenance, or person in the sense of outward appearance. It has been suggested that that may be its meaning even<\/em> here: that thanksgiving may be offered from many upturned faces.<\/em> The use of the word prosopopia,<\/em> however, for personifying, and of prospon<\/em> for the characters in a drama, indicates that the noun was beginning to be used in a different sense, and this must clearly have been well established when it came to be used in theological language for the three persons of the Godhead. It is interesting to note, however, as a fact in the history of language, that, if this be its meaning here, it is probably one of the earliest extant instances of its being so used.<\/p>\n The gift, in this instance, is the deliverance from danger and suffering spoken of in the previous verse. Safety and health deserved the name not less truly than prophecy and the gift of tongues. He assumes, with the same subtle refinement as before, that they will be as ready to give thanks for his recovery or deliverance as they were to pray for it.<\/p>\n 11<\/strong>. <\/strong> Helping by prayer for us<\/strong> It would seem that although, according to 2Co 1:8<\/span>, the Corinthians knew nothing of this particular collapse, yet Paul’s general predisposition was known to them, and was the subject of intercession in his behalf. <\/p>\n By the means<\/strong> That is, by the intercession of many persons <\/strong> in the Corinthian Church. <\/p>\n Gift<\/strong> Restoration from the attack of disease. Says Doddridge, “Nothing is more reasonable than that mercies obtained by prayer should be owned by praise.”<\/p>\n ‘You also helping together on our behalf by your supplication, that, for the gift bestowed upon us by means of many, thanks may be given by many persons on our behalf.’<\/p>\n Having risen to the heights Paul now returns to earth, and commends ‘many’ who had contributed to his deliverance from death. As a result of their supplication he and his fellow-workers had been given the gracious gift (charisma), in context of having their lives preserved, with the result that many could give thanks on their behalf. The use of ‘many’ may have reference to the fact that he was still aware that he could not say ‘all’, that he was aware of the minority in Corinth who would not have prayed for him, and would certainly not give thanks for his deliverance. Or it may simply indicate that he knew that ‘many’ were praying for him, and would thus have cause for thanksgiving.<\/p>\n The fact that this appears to look back to this gift as having in mind just one event would support our view of 2Co 1:10<\/span>, for otherwise we might have expected Paul to apply their prayers more widely to past, present and future. It is, of course, possible that he sees ‘the gift’ as being continual. This would then indicate that he sees his continual deliverance from death as a ‘gift of grace’ and as due to their constant prayers, a gift for which also they will be able continually to give thanks. But if he saw his certainty of not dying the while as a gift of grace, would he then elsewhere put such stress on how he constantly faced death? It would destroy his whole argument. Its impact would be lost. We, and they, would argue that it was not consistent.<\/p>\n Thus on balance, and contrary to the majority view, we would see 2Co 1:10<\/span> as being soteriological because, to summarise;<\/p>\n 1) It arises directly out of, and expands on, his reference to ‘God Who raises the dead’. To Paul that signalled victory over ‘death’ as the last enemy (1Co 15:26<\/span>; 1Co 15:54-55<\/span>) not just over earthly death. Thus God is seen as the One Who has delivered us from ‘so great a death’, by already giving resurrection life (2Co 2:16<\/span>; 2Co 3:6 ; 2Co 4:10-11<\/span>; Rom 6:4<\/span>; Rom 6:11<\/span>; Rom 6:13<\/span>; Eph 2:1-6<\/span>; Gal 2:20<\/span>).<\/p>\n 2) The phrase ‘so great a death’ suggests that he is speaking of more than just dying, in the light of the fact that to Paul it was ‘death’ that was the consequence of sin (Rom 1:32<\/span>; Rom 5:10-21<\/span>; Rom 6:23<\/span> compare 2Ti 1:10<\/span>). As mentioned above, to Paul the whole future of the ‘unsaved’ world was that of ‘death’, ( 2Co 2:16 ; 2Co 3:7<\/span>; Rom 6:23<\/span>; 1Co 15:22<\/span>) which as far as the Christian was concerned would finally be destroyed (1Co 15:26<\/span>). Thus there is good reason for thinking that deliverance from ‘so great a death’ must rather have this in mind. As continually in his mind was the idea that ‘death’ was the final enemy from which all men needed deliverance, it is difficult to think of him viewing any example of physical death as ‘so great a death’. He might die but he did not have to face ‘so great a death’.<\/p>\n 3) The repetition of future deliverance makes one of the references redundant if it is simply referring to deliverance from untimely death. It is in fact in context unnecessary (as copyists noticed). ‘He will deliver us’ covers the future, why then refer to it again? If however he sees deliverance from ‘death’ as referring to death as the wages of sin from which he will be continually delivered (Rom 7:24<\/span>), followed by a great deliverance from the last enemy ‘death’ at the end as described in 1 Corinthians 15<\/span>, it all falls into place.<\/p>\n 4) It arises in a context where salvation (2Co 1:6<\/span>), eschatalogical comfort (2Co 1:3-7<\/span>) and the day of our Lord Jesus (2Co 1:14<\/span>) are constantly there in the background.<\/p>\n 5) It is similar to and expands on the ‘unexpected’ introduction of the idea of ‘salvation’ in 2Co 1:6<\/span>.<\/p>\n 6) It parallels the underlying idea behind ‘comfort’ as referring to God’s final purposes in 2Co 1:3-7<\/span> in bringing salvation and leads on into the day of our Lord Jesus in 2Co 1:14<\/span>.<\/p>\n 7) In it he speaks of the ‘setting of his hope’, an idea which constantly has in mind the hope of salvation (1Th 5:8<\/span>; compare 2Th 2:16<\/span>; Eph 1:18<\/span>), the hope of the second coming of Christ (Tit 2:13<\/span> compare 1Th 1:3<\/span>; 1Th 2:19<\/span>) and the everlasting hope, the hope of eternal life (Tit 1:2<\/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>We must not hinder. What a dreadful thing it is to read concerning the Pharisees, that they not only did not enter in themselves, but hindered those that were entering in. That may be done by ill-temper and by indifference.<\/p>\n
II. <\/strong>Nerve yourself to triumph over hindrances. The river comes leaping on. Well, you say you cannot get over that rock, it is so high! Oh! yes, the river says, I am going round that side. Your life and mine ought to mean conquest.<\/p>\n
III. <\/strong>It is pleasant to help. But when you are helping together then the critics come. Look at Nehemiahs work. These are the things that test your strength! Go on with the work, helping together!<\/p>\n
IV. <\/strong>Note the variety of work. There is a great deal to be said for the numerous ways in which we may help.<\/p>\n
V. <\/strong>This helping together will be rewarded in ways we little think of.<\/p>\n
VI. <\/strong>The influence of work upon the worker. We are all disciplined by it. (W. M. Statham.<\/em>)<\/p>\n<\/p>\n
I. <\/strong>The objects at which Christian ministers aim.<\/p>\n
II. <\/strong>The influence which your prayers will have on their attainment. They will–<\/p>\n
III. <\/strong>The motives which should engage you to the performance of this <\/strong>duty.<\/p>\n
I. <\/strong>Acknowledge the power of united prayer.<\/p>\n
II. <\/strong>Excite you to praise.<\/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: 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