7. comfort him<\/em> ] Better, perhaps, encourage<\/strong> him. See note on ch. 2Co 1:3<\/span>.<\/p>\n such a one<\/em> ] , the man of that description, the name by which St Paul always denotes the offender. See note on 1Co 5:5<\/span>. St Paul will not disgrace him to all future ages by mentioning his name.<\/p>\n swallowed up<\/em> ] Some commentators have supposed that St Paul here meant apostasy or suicide. But he designedly leaves the result indefinite. It is impossible to foresee what will become of a man overwhelmed with excessive sorrow.<\/p>\n with overmuch sorrow<\/em> ] Literally, by the excess<\/strong> of sorrow. “Nothing is more dangerous than to give Satan a handle whereby he may harass a sinner into despair.” Calvin. Cf. also Gal 6:1<\/span> and Sir 8:5 .<\/p>\n So that contrariwise – <\/B>On the other hand: on the contrary. That is, instead of continuing the punishment. Since the punishment was sufficient, and has answered all the purpose of bearing your testimony against the offence, and of bringing him to repentance, you ought again to admit him to your communion.<\/P> Ye ought rather to forgive him – <\/B>Rather than continue the pain and disgrace of excommunication. It follows from this:<\/P> <\/p>\n When it can be ascertained that the punishment has been effectual in reforming him, may depend somewhat on the nature of the offence. In this case, it was sufficiently shown by his putting away his wife, and by the manifestations of sorrow. So in other cases, it may be shown by a mans abandoning a course of sin, and reforming his life. If he has been unjust, by his repairing the evil; if he has been pursuing an unlawful business, by abandoning it; if he has pursued a course of, vice; by his forsaking it, and by giving satisfactory evidences of sorrow and of reformation, for a period sufficiently long to show his sincerity. The time which will be required in each case, must depend, of course, somewhat on the nature of the offence, the previous character of the individual, the temptations to which he may be exposed, and the disgrace which he may have brought on his Christian calling. It is to be observed, also, that then his restoration is to be regarded as an act of forgiveness, a favor (<\/SPAN><\/span> charisasthai, that is, <\/SPAN><\/span> charis, favor, grace) on the part of the church. It is not a matter of justice, or of claim on his part for having once dishonored his calling, he has forfeited his right to a good standing among Christians; but it is a matter of favor, and he should be willing to humble himself before the church, and make suitable acknowledgment for his offences.<\/P> And comfort him – <\/B>There is every reason to think that this man became a sincere penitent. If so, he must have been deeply pained at the remembrance of his sin, and the dishonor which he had brought on his profession, as well as at the consequences in which he had been involved. In this deep distress, Paul tells them that they ought to comfort him. They should receive him kindly, as God receives to his favor a penitent sinnor. They should not cast out his name as evil; they should not reproach him for his sins; they should not harrow up his recollection of the offence by often referring to it; they should be willing to bury it in lasting forgetfulness, and treat him now as a brother. It is a duty of a church to treat with kindness a true penitent, and receive him to their affectionate embrace. The offence should be forgiven and forgotten. The consolations of the gospel, adapted to the condition of penitents, should be freely administered; and all should be done that can be, to make the offender, when penitent, happy and useful in the community.<\/P> Lest perhaps such a one – <\/B>Still forbearing to mention his name; still showing toward him the utmost tenderness and delicacy.<\/P> Should be swallowed up … – <\/B>Should be overcome with grief, and should be rendered incapable of usefulness by his excessive sorrow. This is a strong expression, denoting intensity of grief. We speak of a mans being drowned in sorrow; or overwhelmed with grief; of grief preying upon him. The figure here is probably taken from deep waters, or from a whirlpool which seems to swallow up anything that comes within reach. Excessive grief or calamity, in the Scriptures, is often compared to such waters; see Psa 124:2-5<\/span>. If it had not been the Lord who was on our side when men rose up against us, then they had swallowed us up quick, when their wrath was kindled against us; then the waters had overwhelmed us, the stream had gone over our soul; then the proud waters had gone over our soul; see Psa 69:1<\/span>. Save me, O God, for the waters are come into my soul. Paul apprehended that by excessive grief, the offending brother would be destroyed. His life would waste away under the effect of his excommunication and disgrace, and the remembrance of his offence would prey upon him, and sink him to the grave.<\/P> <\/p>\n Verse 7<\/span>. Ye ought <\/B>rather to forgive him<\/B><\/I>] He had now suffered enough; for the punishment inflicted had answered the end for which it was inflicted; and there was some danger that, if this poor culprit were not restored to the bosom of the Church, his distress and anguish would destroy his life, or drive him to despair.<\/P> <\/p>\n So that contrariwise ye ought rather to forgive him, and comfort him:<\/B> forgiveness in this place doth not signify the taking away or remitting of the guilt of sin, (that is Gods work, not mans), but remitting of the punishment. And this maketh that probable, that they had not as yet proceeded with this person to excommunication, only kept him (like a suspected leper, without the camp) out of a communion with the church: or if they had actually cast him out, forgiving here can signify nothing but restoring him again to a full communion with them; which is also the comforting which is here mentioned. <\/P> Lest perhaps such a one should be swallowed up with overmuch sorrow:<\/B> it is plain from hence, that the apostle had intelligence that this person expressed abundant sorrow; otherwise he would not have expressed his fear of his being drowned in his own tears. Though the condition of such, at this day, is sad enough, who are regularly cast out of the communion of any true church of Christ, for crimes which deserve such a punishment, yet we must imagine it much sadder then. Now churches are multiplied, whole cities and nations are Christianized, and though a person be cast outof a church, yet it is not so taken notice of, but he may yet have converse with other Christians, &c.: but there, the greater part of the city being heathens, and the whole countries of Achaia and Greece (contiguous to it) being heathens; one cast out of the communion of the church (if he had the least sense of religion) could not but be deeply afflicted to be in such a case, as none but heathens and professed idolaters would keep him company, or have any intimacy with him. <\/P> <\/p>\n 7. with overmuch sorrow<\/B>Greek,<\/I>“with HIS overmuchsorrow.”<\/P><\/p>\n So that contrariwise ye ought rather to forgive him<\/strong>,…. On the other hand, so far the apostle suggests they should be from inflicting any other punishment on him, or by any means adding to, and increasing what was inflicted, that they ought to forgive him his offence, by taking off the censure from him, which had been sufficient for the purpose, and had continued on him a sufficient time:<\/p>\n and comfort him<\/strong>; by restoring him to the communion of the church, and to an enjoyment of all the privileges and ordinances of the house of God: and this was necessary to be done,<\/p>\n lest perhaps such an one should be swallowed up with over much sorrow<\/strong>: be overwhelmed with trouble, engulfed in despair, and so become unfit for the exercise of grace, and discharge of duty; to prevent therefore such dangerous and pernicious consequences, it is incumbent on the churches of Christ, as soon as ever they observe that censures have answered the end in bringing persons to a sense and acknowledgment of sin and amendment of life, to remove them, and restore such to fellowship.<\/p>\n So that on the contrary <\/B> ( <\/SPAN><\/span>). The natural result expressed by <\/SPAN><\/span> and the infinitive. <\/SPAN><\/span> is by crasis for <\/SPAN><\/span> and accusative of general reference.<\/P> Rather <\/B> (<\/SPAN><\/span>). Absent in some MSS.<\/P> Lest by any means <\/B> ( <\/SPAN><\/span>). Negative purpose.<\/P> Swallowed up <\/B> (<\/SPAN><\/span>). First aorist passive subjunctive of <\/SPAN><\/span>, to drink down (1Co 15:54<\/span>).<\/P> With his overmuch sorrow <\/B> ( <\/SPAN><\/span>). Instrumental case, “by the more abundant sorrow” (comparative of adjective <\/SPAN><\/span>). <\/P> <\/p>\n Forgive [] <\/SPAN><\/span>. The idea of freeness (cariv, see on Luk 1:30<\/span>) lies in the word forgive, which is forth – give. <\/P> Overmuch sorrow [ ] <\/SPAN><\/span>. Rev. gives the force of the article, his sorrow. Overmuch, excessive, through the refusal of pardon.<\/P> <\/p>\n <\/strong><\/p>\n 1) “So that contrariwise,”<\/strong> (hoste tounantion) “So (that) on the contrary,” instead of continuing the harsh discipline of non-fellowship, avoidance, and non-company in church participation, forgiveness should be extended.<\/p>\n 2) “You ought rather to forgive him and comfort him”<\/strong> (mallon humas charasathai kai parakalesai) “You would rather (instead) forgive and show comfort,” take him alongside in fellowship again, to show grace, to encourage and to restore to usefulness, Gal 6:1<\/span>; Mat 18:18<\/span>.<\/p>\n 3) “Lest perhaps such a one should be swallowed up, “<\/strong> (me pos ho toioutos katapothe) “lest such a one should be swallowed up, overcome, or driven to deprivation by despair and his possible witness to Christ be forever lost, rather than restored, as David’s testimony was, Psa 51:7-13<\/span>.<\/p>\n 4) “With overmuch sorrow,”<\/strong> (te perissotera lupe) “by more abundant (or exceeding) grief,” more than emotionally he could bear. Peter fell under remorse for sin and reproof of His Lord, but he also arose- and tried again, became more useful to the Master, Mat 26:75<\/span>; 2Co 7:10-11<\/span>; Joh 21:15-19<\/span>.<\/p>\n 7. Lest such an one should be swallowed up by overmuch sorrow The end of excommunication, so far as concerns the power of the offender, is this: that, overpowered with a sense of his sin, he may be humbled in the sight of God and the Church, and may solicit pardon with sincere dislike and confession of guilt. The man who has been brought to this, is now more in need of consolation, than of severe reproof. Hence, if you continue to deal with him harshly, it will be — not discipline, but cruel domineering. Hence we must carefully guard against pressing them beyond this limit. (323) For nothing is more dangerous, than to give Satan a handle, to tempt an offender to despair. Now we furnish Satan with arms in every instance, in which we leave without consolation those, who are in good earnest affected with a view of their sin. <\/p>\n (323) “ Plus qu’il est yci demonstré;” — “Beyond what is here pointed out.” <\/p>\n (7) Ye ought rather to forgive.<\/strong>The indignation which St. Paul had felt has passed, on his hearing of the offenders state, into pity and anxiety. The time had come for words of pardon and comfort and counsel. What if he should be swallowed up, and sink as in the great deep of sorrow? Suicide, madness, apostasy, seem to float before his mind as but too possible results.<\/p>\n 7<\/strong>. <\/strong> Contrariwise<\/strong> The reverse of penalty. <\/p>\n Forgive<\/strong> Literally, favour <\/em> him, implying probable forgiveness. <\/p>\n Overmuch sorrow<\/strong> Leading to despair, perhaps to insanity or suicide. In all this is implied that the criminal viewed the judgment of the Church as the judgment of God, and preventive of his salvation.<\/p>\n 2Co 2:7<\/span> . So that you, on the contrary, rather<\/em> ( potius<\/em> ) pardon and comfort<\/em> . This is the consequence which ensued, connected with the utterance of . . Hence the notion of (Lobeck, ad Phryn.<\/em> p. 754; Khner, ad Xen. Mem.<\/em> ii. 2. 1) is not here to be supplied, as Billroth and Olshausen wish, following the older commentators. It is not said what ought to happen<\/em> , but what, according to the apostle’s conception, ensued as a necessary and essential consequence of the . . . (Khner, II. p. 564). The , however, is not at variance with the reference to the adulterer (because forgiveness belongs to God<\/p>\n Bleek, Neander), for what is here spoken of in a general way is only the<\/em> pardon, which the church<\/em> imparts in reference to the offence produced in it, the pardon of Christian<\/em> brethren (Eph 4:32<\/span> ; Col 3:20<\/span> ).<\/p>\n ] through the higher degree of affliction<\/em> , which, namely, would be the consequence of the refusal of pardon, and certainly of the eventual complete excommunicatio.<\/p>\n ] Comp. 1Co 15:54<\/span> ; 1Pe 5:8<\/span> . This being swallowed up<\/em> is explained by some, of dying<\/em> (Grotius, according to his view of an illness of the sinner), by others, of suicide<\/em> , or of apostasy<\/em> from Christianity (the latter is held by Theodoret, Pelagius, and others, also Flatt; Kypke and Stolz, following Chrysostom, Theophylact, and others, leave a choice between the two); or as conveying a hint that the bordering on despair might drive him into the world, and he might be devoured by its prince (Olshausen). The latter point: “by the prince of the world,” is quite arbitrarily imported. The sadness<\/em> (conceived as a hostile animal) is what swallows up. The context gives nothing more precise than the notion: to be brought<\/em> by the sadness to despair<\/em> , to the abandoning of all hope and of all striving after the Christian salvation. [142] Comp. on in the sense of destroying, Jacobs, Animadv. in Athen<\/em> . p. 315.<\/p>\n [142] The repeated at the end, in itself superfluous, has the tone of compassion<\/em> .<\/p>\n 7 So that contrariwise ye ought<\/em> rather to forgive him<\/em> , and comfort him<\/em> , lest perhaps such a one should be swallowed up with overmuch sorrow. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 7. Should be swallowed up<\/strong> ] It was a saying of Mr Philpot, martyr, Satan goes about to mix the detestable darnel of desperation with the godly sorrow of a pure penitent heart.<\/p>\n<\/p>\n With overmuch grief<\/strong> ] Some holy men (as Master Leaver) have desired to see their sin in the most ugly colours, and God hath heard them; but yet his hand was so heavy upon them therein, that they went always mourning to their graves; and thought it fitter to leave it to God’s wisdom to mingle the portion of sorrow, than to be their own choosers. (Dr Sibbs, on Psa 42:5 ) It is a saying of Austin, Let a man grieve for his sin, and then joy for his grief. Sorrow for sin, if it so far exceed, as that thereby we are disabled for the discharge of our duties, it is a sinful sorrow, yea, though it be for sin. <\/p>\n 7.<\/strong> ] so that<\/strong> (conseq. on ) on the contrary you (should) [rather<\/strong> (than continue the punishment)] forgive and comfort him<\/strong> , &c. Meyer denies that should be supplied, and makes <\/strong> depend immediately on , ‘ enough, for you to forgive and console him<\/em> .’<\/p>\n <\/strong> ] not, as E. V., ‘ by overmuch sorrow<\/em> :’ but (as Meyer), by the increase of sorrow<\/strong> which will come on the continuance of his punishment.<\/p>\n <\/strong> does not set any definite result of the excessive sorrow before them, such as apostasy or suicide, but leaves them to imagine such possible.<\/p>\n 2Co 2:7<\/span> . . . .: so that contrariwise ye should rather forgive him and comfort him<\/em> ( cf.<\/em> , for the sentiment, Sir 8:5 , Col 3:13<\/span> , Eph 4:32<\/span> ). We should expect some verb like , but it is perhaps sufficiently suggested by . is generally found in the N.T. in the sense of “to bestow a favour”; but it conveys the special meaning “to forgive” in the passages referred to above. . . .: lest such an one should be swallowed up with his excessive sorrow, sc.<\/em> , should be driven to despair through overmuch severity. Again (see on 2Co 2:4<\/span> above) we are not to press the comparative force of .<\/p>\n contrariwise = (on) the contrary. Greek. taunantion, for to enantion. Here, Gal 1:2, Gal 1:7. 1Pe 3:9, <\/p>\n forgive. Greek. charizomai. App-184. <\/p>\n comfort. Greek. parakaleo. App-134. <\/p>\n lest = lest perhaps. Greek. mepos. <\/p>\n swallowed up Greek. katapind. See 1Co 15:54. <\/p>\n overmuch = more abundant. <\/p>\n 7.] so that (conseq. on ) on the contrary you (should) [rather (than continue the punishment)] forgive and comfort him, &c. Meyer denies that should be supplied, and makes depend immediately on ,-enough, for you to forgive and console him.<\/p>\n ] not, as E. V., by overmuch sorrow: but (as Meyer), by the increase of sorrow which will come on the continuance of his punishment.<\/p>\n does not set any definite result of the excessive sorrow before them, such as apostasy or suicide, but leaves them to imagine such possible.<\/p>\n 2Co 2:7. ) This word has the meaning of an indicative, whence he is rather forgiven; and the indicative is a very mild form of exhortation: 2Co 12:9; Mat 26:18, note.<\/p>\n 2Co 2:7<\/p>\n 2Co 2:7 <\/p>\n so that contrariwise ye should rather forgive him and comfort him,-As he had been sufficiently punished to bring him to repentance, Paul admonishes them to forgive and encourage him.<\/p>\n lest by any means such a one should be swallowed up with his overmuch sorrow.-Lest he should give up and be lost. It was a grievous and shameful sin, but not a word is said about vindicating the honor of the church. The end was to save the sinner. Indeed, it is possible to vindicate the honor of the church by giving the children of the church up to ruin. Sometimes it is necessary for a father and mother to cut off a hopelessly wayward son from the family, lest he corrupt and lead the other members of the family into ruin; but it would be a strange father and mother that would think they had vindicated the honor of the family by giving a child over to hopeless ruin. So a church should feel. The end of discipline, whether by individuals, or the church as a whole, should be to save the sinning one by delivering him from his sins. <\/p>\n ye: Gal 6:1, Gal 6:2, Eph 4:32, Col 3:13, 2Th 3:6, 2Th 3:14, 2Th 3:15, Heb 12:12-15 <\/p>\n swallowed: 2Co 5:4, 2Sa 20:19, 2Sa 20:20, Psa 21:9, Psa 56:1, Psa 56:2, Psa 57:3, Psa 124:3, Pro 1:12, Isa 28:7, 1Co 15:54 <\/p>\n overmuch: 2Co 7:10, Pro 17:22, Phi 2:27, 1Th 4:13 <\/p>\n Reciprocal: Gen 45:5 – be not grieved Lev 13:23 – General 2Ki 6:33 – this evil is of the Lord Job 4:4 – upholden Pro 15:13 – by Pro 18:14 – but Isa 57:15 – to revive the spirit Mat 12:20 – bruised Mat 18:17 – tell Mar 16:7 – tell Joh 14:1 – not 1Co 5:5 – that 1Co 14:3 – comfort Col 4:8 – and comfort<\/p>\n 2Co 2:7. This verse considered alone might leave the impression that the church was still holding the charge against the fornicator, but we shall soon see that such was not the case.<\/p>\n 2Co 2:7. so that contrariwise ye should rather forgive him, and comfort him, lest by any means such an one should be swallowed up with his overmuch sorrow. Beautiful tenderness this, after the merciless severity of his former Letter. Not a day beyond the needed separation from all Christian fellowship would he have this kept up, for the mans sours sake.<\/p>\n Observe, 1. The great duty which the apostle directs the Corinthians to the performance of, towards this sorrowful offender: to forgive him, to comfort him, to confirm him; that is, to absolve him from the sentence and censure of the church; no longer to continue their aversion to him, but to restore him to the church’s communion, to re-admit him to their fellowship and society, to comfort him with the notices of God’s pardoning mercy; and to confirm their love to him, by showing that their excommunicating of him was with design to reform, not to ruin him; to recover him by repentence, and not to drive him to despair. This is the importance of the three several words which are used here, Forgive him, comfort him, confirm him. <\/p>\n From whence note, That in notorious crimes which give great cause of scandal to the church, the comfort of the offender depends not only upon his peace and reconciliation with God, but also upon the relaxation of the censures of the church, and his re-admission to the church’s fellowship and communion: forgive him, and confirm your love towards him.<\/p>\n Observe, 2. The reason offered by our apostle why this penitent offender should be forgiven and comforted, namely, Lest he should be swallowed up with overmuch sorrow.<\/p>\n Learn hence, 1. That sorrow even for sin itself may be excessive and overmuch.<\/p>\n 2. That excessive and overmuch sorrow swalloweth up a person; it may swallow him up in the gulf of despair, and, as a consequent of it, in the gulf of death.<\/p>\n As worldly sorrow causeth death, so may religious sorrow also, even sorrow for sin. We may dishonour God by an excessive mourning, even for God’s dishonour. Sorrow is not of any worth in itself, but only as it serves to a spiritual end and purpose; and when it is excessive, not only the comforts, but the gifts and usefulness, of the person sorrowing, are in danger to be swallowed up by it.<\/p>\n Quest. But when is sorrow for sin excessive and overmuch?<\/p>\n Ans. When it obstructs the exercise of our graces, when it hinders the performance of our duties, when it hurts our health, and overwhelmeth nature, when it perverts reason, swalloweth up faith, hindereth our hope, prejudiceth our joy, and unfits us both for doing and suffering the will of God; in a word, that sorrow for sin which keeps the soul from looking towards the mercy-seat, that keeps Christ and the soul asunder, and renders a person unfit for the service of God and for the communion of saints, is a sinful sorrow.<\/p>\n So that contrariwise ye should rather forgive him and comfort him, lest by any means such a one should be swallowed up with his overmuch sorrow. [Paul’s purpose had been to save this sinner (1Co 5:5). It seems that a minority had espoused his cause, but the majority had excommunicated him according to the apostle’s instruction at 1Co 5:13 . The apostle here writes that this punishment has already proved sufficient, and should not be continued, but that, on the contrary, the offender should be forgiven, received back and comforted, lest he should be swallowed up by despair, and thus the punishment should defeat the very end for which it was designed. We should note here that excommunication and restoration are actions of the church, and not of the officers.] <\/p>\n Verse 7 <\/p>\n Ye ought rather to forgive him; that is, ye ought now to forgive him.<\/p>\n 2:7 So that contrariwise ye [ought] rather to {f} forgive [him], and comfort [him], lest perhaps such a one should be swallowed up with overmuch sorrow.<\/p>\n (f) That whereas before you punished him sharply, you should now forgive him.<\/p>\n So that contrariwise ye [ought] rather to forgive [him,] and comfort [him,] lest perhaps such a one should be swallowed up with overmuch sorrow. 7. comfort him ] Better, perhaps, encourage him. See note on ch. 2Co 1:3. such a one ] , the man of that description, the name by which St Paul always … Continue reading “Exegetical and Hermeneutical Commentary of 2 Corinthians 2:7”<\/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-28779","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/28779","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=28779"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/28779\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=28779"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=28779"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=28779"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
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Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: 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: Expository Notes with Practical Observations 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: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"