2. For if I make you sorry<\/em> ] So all the principal English translators. But the rendering gives a false impression to a modern ear. The best equivalent in modern English is ‘if I pain<\/em> you.’ The idea of sorrow for the sin does not appear to have been introduced as yet. The ‘ I<\/em> ’ in this passage is emphatic; ‘if I, whose sole delight is to see you happy, inflict pain, it is with the object of bringing about happiness in the end.’ The connection of this verse with the preceding implied in the word ‘for’ seems to be as follows: “I wrote<\/em> to cause pain, it is true, but it was in order that such pain should be removed before I came.” Cf. ch. 2Co 7:8<\/span>.<\/p>\n who is he then that maketh me glad, but the same which is made sorry by me?<\/em> ] The apparent selfishness of this passage, in which St Paul appears to think that the grief he has caused is amply compensated for by the pleasure he receives from that grief, is explained by the words in the next verse, ‘having confidence in you all, that my joy is the joy of you all.’ See note there. The meaning would seem to be that St Paul wished not to come to Corinth in sorrow, but in joy, and that this end was attained by the result of the rebukes of his Epistle, which produced pain, and pain reformation, and reformation a pure and heavenly joy on the part of all, of St Paul, of the Corinthian community, and of the offender himself, conditions obviously the most favourable to an Apostolic visit. Cf. ch. 2Co 7:11-12<\/span>, where the same idea is more fully expressed.<\/p>\n For if I make you sorry – <\/B>If when I should come among you, I should be called on to inflict sorrow by punishing your offending brethren by an act of severe discipline as soon as I came, who would there be to give me comfort but those very persons whom I had affected with grief? How little prepared would they be to make me happy, and to comfort me, amidst the deep sorrow which I should have caused by an act of severe discipline. After such an act – an act that would spread sorrow through the whole church, how could I expect that comfort which I should desire to find among you. The whole church would be affected with grief; and though I might be sustained by the sound part of the church, yet my visit would be attended with painful circumstances. I resolved, therefore, to remove all cause of difficulty, if possible, before I came, that my visit might be pleasant to us all. The idea is, that there was such a sympathy between him and them; that he was so attached to them, that he could not expect to be happy unless they were happy; that though he might be conscious he was only discharging a duty, and that God would sustain him in it, yet that it would mar the pleasure of his visit, and destroy all his anticipated happiness by the general grief.<\/P><\/p>\n 2Co 2:2<\/span><\/p>\n For if I make you sorry, who is he then that maketh me glad, but the same which is made sorry by me?<\/em><\/p>\n<\/p>\n Gladness for sadness<\/strong><\/p>\n Verse 2<\/span>. For if I make you sorry<\/B><\/I>] Should he have come and used his apostolical authority<\/I>, in inflicting punishment upon the transgressors, this would have been a common cause of distress. And though he might expect that the sound part<\/I> of the Church would be a cause of consolation to him, yet as all would be overwhelmed with trouble at the punishment of the transgressors, he could not rejoice to see those whom he loved in distress.<\/P><\/p>\n When I am there, I have no refreshment or joy in that part of the citizens who are pagans, all my joy is in that part which are Christians, and constitute the church of God in that city: so as I could have had no pleasure or joy in my being there, if I had had nothing but occasion of sadness and heaviness from you, in whom was all my expectation of any joy or refreshing. <\/P> <\/p>\n 2. For<\/B>proof that he shrinksfrom causing them sorrow<\/I> (“heaviness”). <\/P> if I<\/B>The “I”is emphatic. Some detractor may say that this<\/I> (2Co2:1<\/span>) is not my reason for not coming as I proposed; since Ishowed no scruple in causing “heaviness,” or sorrow,<\/I>in my Epistle (the first Epistle to the Corinthians). But I answer,If I<\/I> be the one to cause you sorrow, it is not that I have anypleasure in doing so. Nay, my object was that he “who was madesorry by me” (namely, the Corinthians in general,<\/I> 2Co2:3<\/span>; but with tacit reference to the incestuous person inparticular<\/I>) should repent, and so “make me glad,” ashas actually taken place; “for . . . who is he then that?”&c.<\/P><\/p>\n For if I make you sorry<\/strong>,…. That is, should he come among them, and be the means of fresh grief and sorrow:<\/p>\n who is he then that maketh me glad<\/strong>? such was his love and affection for them, and sympathy with them, that should they be grieved, he should grieve also; they were the only persons he could take any delight in at Corinth; wherefore should they be in heaviness, he would be so too, and then what pleasure would he have in being among them? since not a man of them would be in a condition and capacity to make him cheerful:<\/p>\n but the same which is made sorry by me<\/strong>. The Ethiopic version without any authority reads this clause, “except he whom I have made glad”; but the apostle is to be understood either of some particular man, the incestuous person, who had been made sorry, by that awful punishment of being delivered up to Satan, inflicted on him; or else the singular number being put for the plural collectively, is to be understood of all the members of the church at Corinth, who had been greatly grieved by the sharp reproofs he had given them; and therefore unless this trouble was removed, he could not expect to have much comfort and pleasure with them.<\/p>\n Who then? <\/B> ( ?<\/SPAN><\/span>). For this use of <\/SPAN><\/span> see on Mark 10:26<\/span>; John 9:36<\/span>. The <\/SPAN><\/span> accepts the condition (first class —<\/SPAN><\/span>) and shows the paradox that follows. <\/SPAN><\/span> is old word from <\/SPAN><\/span> (sorrow) in causative sense, to make sorry.<\/P> Maketh glad <\/B> (<\/SPAN><\/span>). Present active participle of old word from <\/SPAN><\/span>, well, and <\/SPAN><\/span>, mind, to make joyful, causative idea like <\/SPAN><\/span>. <\/P> <\/p>\n If I make, etc. I is emphatic, implying that there are enough others who caused them trouble. <\/P> Who then is he, etc. The thought underlying the passage, 2Co 1:24 – ii. 1 – 3, is that the apostle ‘s own joy is bound up with the spiritual prosperity of the Church. Compare Phi 4:1<\/span>. As the helper of their joy he would receive joy through their faith and obedience. So long as their moral condition compelled him to come, bringing rebuke and pain, they could not be a source of joy to him. If I must needs make you sorry with merited rebuke, who can give me joy save you who are thus made sorry?<\/P> <\/p>\n <\/strong><\/p>\n 1) “For if I make you sorry,”<\/strong> (ei gar ego lupo humas) “For if I grieve you all,” or cause you to be emotionally disturbed, hurt; Paul had a good purpose in making erring brethren to sorrow, that they might repent of their wrong, 2Co 7:9<\/span>.<\/p>\n 2) “Who is he then that maketh me glad,”<\/strong> (Kai tis ho euphrainon me) “Then who is the (one) making me (to be) glad;” Repentance for wrong, on the part of sinning brethren, caused Paul to be glad; for he knew this was the way of restoration to God’s favor, 1Jn 1:9<\/span>.<\/p>\n 3) “But the same which is made sorry by me?”<\/strong> (ei me ho lupoumenos eks emou) “Except or if not that one being grieved by or through me?” The answer to the who” question implies “no one”, except you when you repent, as in Mar 10:26<\/span>.<\/p>\n 2. For if I make you sorry Here we have the proof of the foregoing statement. No one willingly occasions sorrow to himself. Now Paul says, that he has such a fellow-feeling with the Corinthians, (313) that he cannot feel joyful, unless he sees them happy. Nay more, he declares that they were the source and the authors of his joy — which they could not be, if they were themselves sorrowful. If this disposition prevail in pastors, it will be the best restraint, to keep them back from alarming with terrors those minds, which they ought rather to have encouraged by means of a cheerful affability. For from this arises an excessively morose harshness (314) — so that we do not rejoice in the welfare of the Church, as were becoming. <\/p>\n (313) “ C’est à dire vne telle conuenance et conionction de nature et d’affections, entre luy et les Corinthiens;” — “That is to say, such an agreement and connection of nature and affections between him and the Corinthians.” <\/p>\n (314) “ La seuerite trop grande et chagrin;” — “An excessive severity and chagrin.” <\/p>\n (2) Who is he then that maketh me glad?<\/strong>The force of the for, with which the verse opens, lies below the surface. He had wished to avoid a visit that would cause sorrow to himself and others, and events had shown that he was right. But it might be said, perhaps had been said, that he didnt seem to care about giving pain when he wrote, as, e.g.,<\/em> in 1Co. 4:18<\/span>; 1Co. 5:2-7<\/span>; 1Co. 6:5-8<\/span>. Yes, is his answer; but then the pain which I<\/em> inflict (the pronoun is emphatic) gives to him who suffers it the power of giving me joy, and so works out an ample compensation; a thought to which he returns in 2Co. 7:8<\/span>. The abruptness of the question and the use of the singular number shows that he has the one great offender, the incestuous adulterer of 1Co. 5:1<\/span>, before his minds eye. He sees him, as it were, and can point to him as showing how well the course he had taken had answered.<\/p>\n 2<\/strong>. <\/strong> If<\/strong>, by a severe visitation, I make you sorry<\/strong>, what other consoler than you shall I find for my own sorrows? I need an overflowing gladness in your heart to pour gladness into mine. But for you, and such as you, I am alone in a hostile world. Joyous Christian sympathy is my sole human life; how, then, can I dry up its sources by saddening such as you?<\/p>\n 2Co 2:2<\/span><\/em><\/strong>. <\/strong>For if I make you sorry, <\/em><\/strong>&c.<\/strong> “For if I were to do any thing that would be a trouble to you, whom I so dearly love, nothing but a sense of duty, and hope of rectifying what was amiss among you, could ever reconcile me to it, much less give me any satisfaction in it: and which of you, in that case, could exhilarate my spirits, and make me rejoice again; unless it were the very person, or persons, whom I should have made uneasy by sharp rebukes, both of the principal offenders, and of others among you that were puffed up, and countenanced them, instead of mourning over them, and taking care to purge the church of them? See 1Co 5:2<\/span>; 1Co 5:7<\/span>. It is only the repentance of such, and their recovery from the guilt which they respectively had contracted, that could turn my own sorrow into joy.” <\/p>\n 2Co 2:2<\/span> . As reason<\/em> for his undertaking not to come to his readers again , Paul states that he on his own part could not in this case hope to find any joy among them. Comp. 2Co 2:3<\/span> . For if I afflict you, who is there also to give me joy, except him who is afflicted by me?<\/em> i.e.<\/em> , if I on my part ( is emphatic [138] ) make you afflicted, then results the contradiction that the very one who is afflicted by me is the one who should give me joy. Against this view Billroth and Rckert object that is superfluous, and even in the way. No; it discloses the absurdity of the case conditioned by . Pelagius, Bengel, and others, including Billroth, render: who yet so much gladdens me as he who lets himself be afflicted by me<\/em> (which is a sign of amendment)? Comp. Chrysostom, and Theodoret, Erasmus, and others. So also Olshausen, who sees here an indirect warning to take the former censure more to heart. But against this perversion of in a middle sense, we may decisively urge: (1) that the sense of 2Co 2:2<\/span> would not stand in any relation to 2Co 2:1<\/span> as furnishing a reason for it; and (2) the in 2Co 2:4<\/span> . Rckert sees in an aposiopesis; then begins a new question, which contains the reason why he may not afflict them, because it would be unloving, nay, ungrateful, to afflict those who cause him so much joy. Hence the meaning, touchingly expressed, is: “I might not come to you afflicting you; for if I had done so, I should have afflicted those very ones who give me joy: this would have been unloving on my part.” This is all the more arbitrary, since, logically at least, it must have stood in the converse order: . Hofmann holds still more arbitrarily and oddly that is elliptical protasis, and apodosis: if I come to you again in affliction, I make you afflicted, and who is there then who gladdens me, except him whom affliction coming from me befalls?<\/em> The well-known omission of the verb in the protasis after is, in fact, a usage of quite another nature (see Hartung, Partikell.<\/em> II. p. 213; Stallbaum, ad Plat. Rep.<\/em> p. 497; Krger, lxv. 5. 11). Besides, this subtlety falls with Hofmann’s view of 2Co 2:1<\/span> .<\/p>\n ] also<\/em> , expresses after the conditional clause the simultaneousness<\/em> of what is contained in the apodosis, consequently without the interrogative form: there is also no one<\/em> , etc. See Hartung, Partikell.<\/em> I. p. 130 f.; Buttmann, neut. Gramm.<\/em> p. 311 [E. T. 362].<\/p>\n ] does not mean the incestuous person<\/em> (so, against the entire connection, Beza, Calovius, Cornelius a Lapide, Heumann); but the singular of the participle with the article denotes the one who gives joy, as such, in abstracto<\/em> . Comp. 1Pe 3:13<\/span> , al.<\/em> ; Xen. Cyr. ii. 2. 20, al<\/em> . Paul might<\/em> have written . . ., but he was not under necessity<\/em> of doing s.<\/p>\n ] source of the . See Bernhardy, p. 227; Schoem. ad Is.<\/em> p. 348; Winer, p. 345 [E. T. 385]. Comp. , 2Co 2:3<\/span> ; but is “quiddam penitius,” Bengel.<\/p>\n [138] This emphasis is usually not recognised. But in the there lies a contrast to others<\/em> who do not stand in such an intimate relation to the readers as Paul. Comp. Osiander.<\/p>\n 2 For if I make you sorry, who is he then that maketh me glad, but the same which is made sorry by me? <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 2. But the same which is made, &c.<\/strong> ] Nothing can cure a faithful minister of his cordolium, <\/em> of his heart’s grief, but his people’s amendment. “Now we live if ye stand fast in the Lord,” 1Th 3:8<\/span> , else we are all amort, a<\/em> and you kill the very hearts of us.<\/p>\n<\/p>\n a<\/em> In the state or act of death; lifeless, inanimate; fig.<\/em> spiritless, dejected. D <\/p>\n 2.<\/strong> ] <\/strong> , reason why I would not come to you in grief: because I should have to grieve those who formed my proper material for thankfulness and joy.<\/p>\n <\/strong> has a peculiar emphasis: ‘If I<\/em> cause you grief’. implying, ‘there are who cause you sufficient.’<\/p>\n <\/strong> prefixed to a question denotes inconsequence on<\/em> , or inconsistency with<\/em> , the foregoing supposition or affirmation: so Eur. Med. 1388, ! “ , .” ; see other examples in Hartung, Partikellehre, i. p. 147. It is best expressed in English by ‘ then<\/em> :’ who is he then<\/strong> , &c. as in E. V.<\/p>\n The explanation of Chrys., who has been followed by Erasm., Bengel, Olsh., al., is curious, and certainly inconsistent with the context: , , . Hom. iv. p. 456. Some of these Commentators refer the singular<\/em> to the offender, 2Co 2:5-8<\/span> . But however the words may bear<\/em> the meaning, and however true<\/em> the saying might be, it is pretty clear that it would be beside the subject: nay, would give a reason the other way, why he should<\/em> come to them.<\/p>\n 2Co 2:2<\/span> . . . .: for if I make you sorry, who then is he that makes me glad, but he who is made sorry by me?<\/em> His argument is: When I make you sorry, it is that you may repent (see chap. 2Co 7:9<\/span> ), and so gladden me: my change of purpose was not prompted by the desire of giving pain, but on the contrary by my fear that, if I visited you as I had intended, you would sadden me: I should have had to grieve, and be grieved by those who are the source of my purest joy. With the introductory , “Who then,” the implied answer being “No one,” cf.<\/em> Mar 10:26<\/span> , , and chap. 2Co 2:16<\/span> .<\/p>\n if. Greek. ei. App-118. <\/p>\n make . . . sorry = grieve. Greek. lupeo, trenel. “grieve”, or “cause grief” in verses: 2Co 2:2, 2Co 2:4, a. Out of twenty-six occurrences, twelve are in this Epistle. <\/p>\n maketh. . . glad. Greek. euphraind. See Act 2:26 (rejoice). <\/p>\n but. = except. Greek. ei me. <\/p>\n by. Greek. ek. App-104. <\/p>\n 2.] , reason why I would not come to you in grief: because I should have to grieve those who formed my proper material for thankfulness and joy.<\/p>\n has a peculiar emphasis: If I cause you grief. implying, there are who cause you sufficient.<\/p>\n prefixed to a question denotes inconsequence on, or inconsistency with, the foregoing supposition or affirmation: so Eur. Med. 1388, ! , . ; see other examples in Hartung, Partikellehre, i. p. 147. It is best expressed in English by then: who is he then, &c. as in E. V.<\/p>\n The explanation of Chrys., who has been followed by Erasm., Bengel, Olsh., al., is curious, and certainly inconsistent with the context: , , . Hom. iv. p. 456. Some of these Commentators refer the singular to the offender, 2Co 2:5-8. But however the words may bear the meaning, and however true the saying might be, it is pretty clear that it would be beside the subject: nay, would give a reason the other way,-why he should come to them.<\/p>\n 2Co 2:2. , I make you sorry) either when present with you, or by letters.- , and who is) The if has an apodosis consisting of two numbers, and who [ ], and I wrote [ ]: both, and, i.e. as well, as also.- , that maketh me glad) by the sorrow of repentance.- , unless) It affords me no pleasure to have struck with sorrow by my reproofs the man, who now gives me joy by his repentance. I would rather it had not been necessary.- , he, who is made sorry) He indicates the Corinthians, but more especially him who had sinned.- , by me) , from whom, in the following verse. These particles differ thus: [coming from, or on the part of] applies to something more at large; [out of, by means of], to something more within; comp. 2Co 3:5; 1Th 2:6.<\/p>\n 2Co 2:2<\/p>\n 2Co 2:2<\/p>\n For if I make you sorry, who then is he that maketh me glad but he that is made sorry by me?-If he blamed them and made them sorry, who would comfort and make him glad, save those he had made sorry? [His first epistle had caused sorrow to himself and to the church. But the sorrow had resulted in repentance, and so, at last, in their joy and Pauls joy. The end had justified the means.] <\/p>\n 2Co 1:14, 2Co 11:29, Rom 12:15, 1Co 12:26 <\/p>\n Reciprocal: Mar 12:14 – we know 1Co 4:19 – I 2Co 7:8 – though I made Phm 1:20 – let me<\/p>\n 2Co 2:2. Since the sorrow over wrongdoing would be mutual between the guilty person and the one who chastised him for it, the only way the re-buker could be made glad would be by the repentance of the guilty one. Hence we can understand why Paul delayed his coming to Corinth until they had time to reflect and make adjustments.<\/p>\n 2Co 2:2. For if I make you sorryas I knew my First Letter would,who is he that maketh me gladby the happy effect which I hoped the sharpness of that Letter would produce, and now I find has produced,but he that is made sorry by me? The use of the singular number he, in place of they here, is an evident allusion to the incestuous person, whom he had required the church at Corinth solemnly to excommunicate (1Co 5:1, etc.), but now it would appear thoroughly penitent.<\/p>\n For if I make you sorry, who then is he that maketh me glad but he that is made sorry by me? [But I call God, who knows all things, even the searcher of hearts, to look upon the secret purposes of my soul, and to confirm the truth if I speak it, and to testify against and punish me if I lie (Mal 3:5), that I delayed to come to Corinth in order that you might have time to repent, and show your repentance by obedience; for had I come at the time which I first mentioned to you, I would have been compelled to discipline you, and therefore make you sorry (1Co 4:21). Not that I have lordship over your faith, for in this realm I am only a fellow-helper of your joy by confirming you in your belief (Rom 15:13; Phi 1:25); for by your faith you stand as free and independent, full-aged children of God (Gal 3:23-26; Gal 4:1-7; Gal 4:31; Gal 5:1). But when through lack of faith you fall into sinful practices I must discipline you. But I determined that for my own gladness I would not come speedily so as to bring you sorrow as I did on my last visit. For if I make you sorry, who will make me glad? will I not have made that very people sorry to whom I myself look for gladness?] <\/p>\n Verse 2 <\/p>\n He wished to regard his spiritual children as the source of joy and happiness to him, and accordingly he did not wish to be the means of giving pain to them.<\/p>\n Who could make Paul glad if he came to them and made them sorrowful? No one could. The Corinthians certainly could not since he would have made them sorrowful. Paul’s point was that if he came to them and made them sorrowful again he himself would be sorrowful since they were his source of joy. Consequently he decided to postpone his visit. Evidently if Paul had come to them as originally planned he would have had to rebuke or discipline them for some situation that existed in the church. Instead of doing this and producing sorrow he decided to wait and give them an opportunity to deal with the problem themselves.<\/p>\n For if I make you sorry, who is he then that maketh me glad, but the same which is made sorry by me? 2. For if I make you sorry ] So all the principal English translators. But the rendering gives a false impression to a modern ear. The best equivalent in modern English is … Continue reading “Exegetical and Hermeneutical Commentary of 2 Corinthians 2:2”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-28774","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/28774","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=28774"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/28774\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=28774"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=28774"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=28774"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>Self-improvement is preceded by dissatisfaction with self. This is true of all self-improvement. We find it so in education. And other things being equal, that child will learn most rapidly who is most sorry when it cannot master its task. The same statement applies to improvement in mechanical skill and in so-called ornate accomplishments. Certainly there is desire to excel, but that implies dissatisfaction with present attainments. The principle is equally applicable in the moral and spiritual sphere. In this sphere there can be no upward progress without repentance. Search for a new master in this realm presupposes dissatisfaction with the old. There is a discontent that is praiseworthy. A passing reference to the other side of the same truth will more clearly show this principle. Arid the other side is–He rarely makes any advancement who is opinionated, self-satisfied. Men have to be roused out of their contentment.<\/p>\n
II. <\/strong>The sorrow of the pupil is the gladness <\/strong>of the teacher–provided, of course, that the sorrow of the scholar be in connection with the teachers special function. Failure, through waywardness to do right, always brings sorrow to the partially educated child. But as often as the child manifests sorrow at its failure, just as often is its mother made glad. And the highest gladness which the Christian teacher knows comes not through him who passes an eulogium upon his sermons, but from him whom the sermons have made sorry on account of sin. (J. S. Swan.<\/em>)<\/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
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: McGarvey and Pendleton Commentaries (New Testament)<\/b><\/i><\/h4>\n
Fuente: Abbott’s Illustrated New Testament<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"