2. For in this<\/em> ] i.e. this tabernacle.<\/p>\n we groan<\/em> ] Cf. Rom 8:23<\/span>.<\/p>\n to be clothed upon<\/em> ] i.e. to put on in addition. See 1Co 15:53<\/span>. “The flesh will not be annihilated, but spiritualized, glorified and beautified, as the human body of Christ was at the Transfiguration.” St Jerome, cited by Bp Wordsworth. The Greek for the ‘fisher’s coat’ spoken of in Joh 21:7<\/span> is, as Dean Stanley reminds us, derived from the word used here.<\/p>\n with our house<\/em> ] Rather, dwelling-place<\/strong>. The word house ( ) is more absolute, dwelling-place ( ) has reference to the inhabitant. Bengel.<\/p>\n For in this – <\/B>In this tent, tabernacle, or dwelling. In our body here.<\/P> We groan – <\/B>compare note, Rom 8:22<\/span>. The sense is, that we are subjected to so many trials and afflictions in the present body; that the body is subjected to so many pains and to so much suffering, as to make us earnestly desire to be invested with that body which shall be free from all susceptibility to suffering.<\/P> Earnestly desiring to be clothed upon with our house … – <\/B>There is evidently here a change of the metaphor which gives an apparent harshness to the construction. One idea of the apostle is, that the body here, and the spiritual body hereafter, is a house or a dwelling. Here he speaks of it as a garment which may be put on or laid off and of himself as earnestly desiring to put on the immortal clothing or vestment which was in heaven. Both these figures are common in ancient writings, and a change in this manner in the popular style is not unusual. The Pythagoreans compared the body to a tent, or hut, for the soul; the Platonists liken it to a vestment – Bloomfield. The Jews speak of a vestment to the soul in this world and the next. They affirm that the soul had a covering when it was under the throne of God, and before it was clothed with the body. This vestment they say was the image of God which was lost by Adam. After the fall, they say Adam and all his posterity were regarded as naked.<\/P> In the future world they say the good will be clothed with a vestment for the soul which they speak of as lucid and radiant, and such as no one on earth can attain – Schoettgen. But there is no reason to think that Paul referred to any such trifles as the Jews have believed on this subject. He evidently regarded man as composed of body and soul. The soul was the more important part, and the body constituted its mere habitation or dwelling. Yet a body was essential to the idea of the complete man; and since this was frail and dying, he looked forward to a union with the body that should be eternal in the heavens, as a more desirable and perfect habitation of the soul. Mr. Locke has given an interpretation of this in which he is probably alone, but which has so much appearance of plausibility that it is not improper to refer to it. He supposes that this whole passage has reference to the fact that at the coming of the Redeemer the body will be changed without experiencing death; (compare 1Co 15:51-52<\/span>); that Paul expected that this might soon occur; and that he earnestly desired to undergo this transformation without experiencing the pains of dying. He therefore paraphrases it, For in this tabernacle I groan, earnestly desiring, without putting off this mortal, earthly body by death, to have that celestial body superinduced, if so be the coming of Christ shall overtake me in this life, before I put off this body.<\/P> With our house – <\/B>The phrase to be clothed upon with our house seems to be harsh and unusual. The sense is plain, however, that Paul desired to be invested with that pure, spiritual, and undecaying body which was to be the eternal abode of his soul in heaven. That he speaks of as a house (<\/SPAN><\/span> oiketerion), a more permanent and substantial dwelling than a tent, or tabernacle.<\/P><\/p>\n 2Co 5:2-3<\/span><\/p>\n For in this we groan, earnestly desiring to be clothed upon.<\/em><\/p>\n<\/p>\n A Christians uneasiness in the mortal body and desire of the heavenly happiness<\/strong><\/p>\n 1. <\/strong>As to what the body is the more immediate seat and subject of. Of this kind we may consider the following instances.<\/p>\n (1)<\/strong> The weakness and disorder of the bodily nature.<\/p>\n (2)<\/strong> Weariness of labour. The Christian life is a state of warfare as well as service.<\/p>\n (3)<\/strong> The afflictions and sufferings of life.<\/p>\n (4)<\/strong> The dissolution of the bodily frame. There is a natural love in the soul to the body arising from the close union and long intimacy together.<\/p>\n 2. <\/strong>What the body may further occasion to the soul; and in several ways occasions uneasiness.<\/p>\n (1)<\/strong> It is a great hindrance to our spiritual attainments, and to all our improvements in knowledge and grace. How often do the necessities and pleasures of the bodily life hinder a wise improvement of opportunities? We are apt to indulge in sloth, and regret the necessary pains of higher improvement.<\/p>\n (2)<\/strong> It is a great occasion of sin, as well as of imperfection. The depravation of nature seems interwoven with the bodily constitution, and by the laws of union between the body and soul, the one is much affected by the other (Rom 6:13<\/span>). The sensible world round about us powerfully strikes our sensible natures, and proves a dangerous snare. It gives a great advantage to the devils temptations.<\/p>\n (3)<\/strong> It exposes them to many troubles. How many calamities befall us by accident or violence, by the hand of Providence or our own mistake!<\/p>\n (4)<\/strong> The necessary distance and absence from the Lord.<\/p>\n 1. <\/strong>He describes it by their faith of the heavenly blessedness. This he expresses in 2Co 5:1<\/span> by knowledge.<\/p>\n 2. <\/strong>There is their preparation for it. This we have in 2Co 5:5<\/span> –Now He who hath wrought us for the self-same thing is God, who hath also given to us the earnest of His Spirit.<\/p>\n 3. <\/strong>Their courage, or fortitude of mind. This is mentioned in 2Co 5:6<\/span> –Therefore we are confident, knowing that, while we are at home in the body, we are <\/strong>absent from the Lord. In 2Co 5:8<\/span>, We are confident, I say. We have bravery sufficient to support our minds in the prospects and conflicts with death; we dare to die rather than not be with the Lord.<\/p>\n 4. <\/strong>Complacency, or willingness (2Co 5:8<\/span>).<\/p>\n 5. <\/strong>Their constant endeavours. This we find in 2Co 5:9<\/span> –Wherefore we labour, that, whether present or absent, we may be accepted of Him. His favour is our happiness living and dying, in this world and in the other. I shall only further observe that the word also imports ambition; and it is as if he had said, This is the highest honour of which we are ambitious, and what we propose as the proper prize.<\/p>\n 1. <\/strong>We may learn from hence the nature of the present state. It is made up, according to this account of it, of groans and desires. The one is the fruit of fallen nature, the other of the renewed nature. The one is the effect of the curse, the other of Divine grace.<\/p>\n 2. <\/strong>The difference between sincere Christians and other men. They groan under their present burdens indeed, and have sometimes a larger share than other men, but then they have their desires too. But now wicked men have groans without desires; they have no desires of the heavenly state.<\/p>\n 3. <\/strong>We should look well to our interest in the heavenly glory.<\/p>\n 4. <\/strong>The happiness of departed saints. They have the full satisfaction of their highest desires, and the perfection of their felicity and joy. (W. Harris, D. D.<\/em>)<\/p>\n<\/p>\n The desire for immortality<\/strong><\/p>\n 1. <\/strong>The pressures and miseries of the present life (2Co 5:4<\/span>). We are burdened–<\/p>\n (1)<\/strong> With sin. To a waking conscience this is one of the greatest burdens that can be felt (Rom 7:24<\/span>). It is not the bare trouble of the world which sets the saints a-groaning, but indwelling corruption, which may be cast out, but is not cast out. A gracious heart seeth this is the greatest evil, and therefore would fain get rid of it.<\/p>\n (2)<\/strong> With miseries (Rom 8:20-21<\/span>). It is a groaning world, and Gods children bear a part in the concert (Gen 47:7<\/span>). There are many things to wean a Christian from the present life.<\/p>\n (a) <\/strong>Manifold temptations from Satan (1Pe 5:8-9<\/span>).<\/p>\n (b) <\/strong>Persecutions from the world.<\/p>\n (3)<\/strong> Sharp afflictions from God Himself. God is jealous of our hearts. He is fain to embitter our worldly portion, that we may think of a remove to some better place and state. We would sleep here if we did not sometimes meet with thorns in our bed.<\/p>\n 2. <\/strong>Our having had a taste of better things (Rom 8:23<\/span>). The firstfruits show us what the harvest will be, and the taste what the feast will prove.<\/p>\n (1)<\/strong> We have but a glimpse of Christ as He showeth Himself through the lattice, but there we shall see Him with open face.<\/p>\n (2)<\/strong> Our holiness is not perfect, and therefore we long for more. The new nature is seed (1Jn 1:9<\/span>; 1Pe 1:2<\/span>). As a seed will work through the dry clods, that it may grow up into its perfect estate, so doth this seed of God work towards its final perfection.<\/p>\n (3)<\/strong> Our comforts are not perfect. The joys of the Spirit are unspeakable things; but at His right hand there is fulness, pleasures for evermore (Psa 16:11<\/span>). These the soul longeth for.<\/p>\n 3. <\/strong>The excellency of this estate. It is great ingratitude and folly that, when Christ hath procured a state of blessedness for us at a very dear rate, we should value it no more.<\/p>\n 4. <\/strong>The three theological graces.<\/p>\n (1)<\/strong> Faith. They that believe that there is another sort of life infinitely more desirable than this will find their affections stirred towards it, for sound persuasion showeth itself in answerable affections (Heb 11:13<\/span>; 2Pe 3:12<\/span>).<\/p>\n (2)<\/strong> Love. They that love Christ will long to be with Him (Php 1:23<\/span>; cf.<\/em> Col 3:1<\/span>).<\/p>\n (3)<\/strong> Hope. What you hope for will be all your desire (Php 1:20<\/span>). 5 The Holy Ghost stirreth up in us these groans partly by revealing the object in such a lively manner as it cannot otherwise be seen (Eph 1:17-18<\/span>; 1Co 2:22), partly by His secret influences, as He stirreth up holy ardours in prayer (Rom 8:25-26<\/span>).<\/p>\n 6. <\/strong>All the ordinances of the gospel serve to awaken them. The Word is Gods testament, wherein such rich legacies are bequeathed to us that every time we read it, or hear it, or meditate upon it, we may get a step higher, and advance nearer heaven (1Pe 5:4<\/span>; Psa 119:96<\/span>). So for prayer–it is but to raise those heavenly desires. We long in the Lords Supper for new wine in our Fathers kingdom, to put an heavenly relish upon our hearts.<\/p>\n 7. <\/strong>These desires are necessary because of their effect. What maketh the Christian so industrious, so patient, so self-denying, so watchful? Only because he breatheth after heaven with so much earnestness.<\/p>\n 8. <\/strong>The state of the present world doth set the saints longing for heaven. For this world is vexatious, the pleasures of it are mere dreams, and the miseries of it are real, many, and grievous.<\/p>\n 1. <\/strong>But how can Christians groan for their heavenly state, since there is no passage to it but by death, and it is unnatural to desire our own death?<\/p>\n (1)<\/strong> They do not simply desire death for itself, which in itself is an evil, but as a means to enjoy these better things (Php 1:23<\/span>).<\/p>\n (2)<\/strong> Death is sweetened to them. By Christs death it is made their friend, a passage to an endless life (1Co 3:22<\/span>; Rom 8:38<\/span>).<\/p>\n 2. <\/strong>But must all sincere Christians thus groan and long? Many groan at the least thought of death.<\/p>\n (1)<\/strong> Somewhat of this there must be in all that believe; they all groan in this tabernacle, and desire to be dissolved. How can you labour for that which you do not earnestly desire and groan after?<\/p>\n (2)<\/strong> Much of what is here expressed may belong to an heroical degree of grace not vouchsafed to all Christians. But yet still we must be growing up to this frame of heart. Here are marks to aim at. (T. Manton, D. D.<\/em>)<\/p>\n Verse 2<\/span>. For in this we groan<\/B><\/I>] While in this state<\/I>, and in this body<\/I>, we are encompassed with many infirmities, and exposed to many trials, so that life is a state of discipline and affliction, and every thing within and around us says, “Arise and depart, for this is not your rest!” Those who apply these words to what they call the apostle’s sense of indwelling sin<\/I>, abuse the passage. There is nothing of the kind either mentioned or intended.<\/P> <\/P> Desiring to be clothed upon with our house<\/B><\/I>] This and the following verses are, in themselves, exceedingly obscure, and can be only interpreted by considering that the expressions used by the apostle are all Jewish<\/I>, and should be interpreted according to their use of them. Schoettgen<\/I> has entered largely into the argument here employed by the apostle, and brought forth much useful information.<\/P> <\/P> He observes, 1. That the Hebrew word labash<\/I>, which answers to the apostle’s , to be clothed<\/I>, signifies to be surrounded, covered<\/I>, or invested with any thing<\/I>. So, to be clothed<\/I> with the uncircumcision<\/I>, signifies to be uncircumcised<\/I>. Yalcut Rubeni<\/I>, fol. 163.<\/P> <\/P> On the words, Ex 24:18<\/span>, Moses went into the midst of the cloud, and gat him up into the<\/I> mount<\/I>, Sohar Exod., fol. 77, has these words, He went into the<\/I> midst of the cloud, as if one put on a garment; so he was<\/I> CLOTHED with the<\/I> CLOUD. Sohar Levit., fol. 29: “The righteous are in the terrestrial paradise, where their souls are clothed with the lucid<\/I> crown<\/I>;” i.e. they are surrounded, encompassed<\/I> with light, c.<\/P> <\/P> 2. The word beith<\/I>, HOUSE, in Hebrew often denotes a cover,<\/I> case<\/I>, or clothing<\/I>. So, in the Targum<\/I> of Onkelos<\/I>, beith appei, the HOUSE or the FACE, is a veil<\/I> and so beith etsbaim<\/I>, the HOUSE of the FINGERS, and beith yad<\/I>, the HOUSE of the HAND, signify gloves<\/I>; beith regalim, the HOUSE of the FEET, shoes<\/I>. Therefore, – , to be clothed on with a house<\/I>, may signify any particular qualities of the soul<\/I>; what we, following the very same form of speech, call a habit<\/I>, i.e. a coat<\/I> or vestment<\/I>. So we say the man has got a habit of vice<\/I>, a habit of virtue<\/I>, a habit of<\/I> swearing, of humility<\/I>, c., c.<\/P> <\/P> 3. The Jews attribute garments<\/I> to the soul, both in this and the other world and as they hold that all human souls pre-exist, they say that, previously to their being appointed to bodies, they have a covering<\/I> which answers the same end to them before they come into life<\/I> as their bodies do afterwards<\/I>. And they state that the design of God in sending souls into the world is, that they may get themselves a garment<\/I> by the study of the law and good works. See several proofs in Schoettgen<\/I>.<\/P> <\/P> 4. It is plain, also, that by this garment<\/I> or covering<\/I> of the soul they mean simply what we understand by acquiring the image of<\/I> God<\/I>-being made holy. This image they assert “Adam lost by his fall, and they represent man in a sinful state as being naked<\/I>.” So they represent the Israelites before their making the molten calf, as having received holy garments<\/I> from Mount Sinai but afterwards, having worshipped the calf, they were stripped of these, and left naked<\/I>.<\/P> <\/P> 5. But notwithstanding they speak of this clothing as implying righteous<\/I> and holy dispositions<\/I>, and heavenly qualities<\/I>, yet they all agree in assigning certain vehicles<\/I> to separate spirits, in which they act; but of these vehicles<\/I> they have strange notions; yet they acknowledge that without them, whether they be of light, fire<\/I>, c., or whatever else, they cannot see and contemplate the Supreme Wisdom. In Synopsis Sohar<\/I>, page 137, we have these words: “When the time draws near in which a man is to depart from this world, the angel of death takes off his mortal<\/I> garment<\/I> and clothes<\/I> him with one from paradise, in which he may see and contemplate the Supreme Wisdom and therefore the angel of death is said to be very kind to man, because he takes off from him the garment<\/I> of this world, and clothes<\/I> him with a much more precious one prepared in paradise.”<\/P> <\/P> When the apostle says that they earnestly desired to be clothed<\/I> upon with our house which is from heaven<\/I>, he certainly means that the great concern of all the genuine followers of God was to be fully prepared<\/I> to enjoy the beatific vision of their Maker and Redeemer.<\/P><\/p>\n We are so confident of such a blessed state, that we passionately desire to be invested into it; and this groaning is also an evidence of it, for the desire of grace shall not be made frustrate; desirous that our mortality may put on immortality, and our corruption may put on incorruption. It is against the nature of man to desire death, which is the stripping or unclothing the soul of flesh; but not to desire that the garment of immortality may be put upon mortality, which is that our house from heaven, which is mentioned in 2Co 5:1<\/span>. <\/P> <\/p>\n 2. For in this<\/B>Greek,<\/I>“For also<\/I> in this”; “herein” (2Co8:10<\/span>). ALFORD takesit, “in this” tabernacle. 2Co5:4<\/span>, which seems parallel, favors this. But the parallelism issufficiently exact by making “in this we groan” refergenerally to what was just said (2Co5:1<\/span>), namely, that we cannot obtain our “house in theheavens” except our “earthly tabernacle” be firstdissolved by death. <\/P> we groan<\/B> (Ro8:23<\/span>) under the body’s weaknesses now and liability to death. <\/P> earnestly desiring to beclothed upon<\/B>translate, “earnestly longing<\/I> to haveourselves clothed upon,<\/I>” c., namely, by being found alive<\/I>at Christ’s coming, and so to escape dissolution<\/I> by death(2Co 5:1<\/span> 2Co 5:4<\/span>),and to have our heavenly body put on over the earthly. The groans ofthe saints prove the existence of the longing desire for the heavenlyglory, a desire which cannot be planted by God within us in vain, asdoomed to disappointment. <\/P> our house<\/B>differentGreek<\/I> from that in 2Co 5:1<\/span>;translate, “our habitation,” “our domicile”; ithas a more distinct reference to the inhabitant<\/I> than thegeneral term “house” (2Co5:1<\/span>) [BENGEL]. <\/P> from heaven<\/B>Thisdomicile is “from heaven<\/I>” in its origin, and is tobe brought to us by the Lord at His coming again “from heaven”(1Th 4:16<\/span>). Therefore this”habitation” or “domicile” is not heaven itself.<\/P><\/p>\n For in this we groan earnestly<\/strong>,…. Meaning either for this happiness we groan, or rather in this tabernacle we groan. These words are a reason of the former, proving that the saints have a building of God; and they know they have it, because they groan after it here; for the groanings of the saints are under the influence and direction of the Spirit of God, who makes intercession for them, as for grace, so for glory, according to the will of God: and this groaning is further explained by<\/p>\n desiring to be clothed upon with our house which is from heaven<\/strong>; by which is meant not the glorified body in the resurrection morn; for though the bodies of the saints will be glorious, incorruptible, powerful, and spiritual, they are not said to be celestial, nor will they be from heaven, but be raised out of the earth: besides, the apostle is speaking of an habitation the soul will go into, and is desirous of going into as soon as it removes out of the earthly house of the body, and of a clothing it desires to be clothed with as soon as it is stripped of the garment of the flesh: wherefore, by the house from heaven must be meant the heavenly glory, which departed souls immediately enter into, and are arrayed with, even the white and shining robes of purity, perfection, and glory they shall be clothed with, as soon as ever their tabernacles are unpinned and dissolved. The Jews indeed speak of a celestial body which the soul shall be clothed with immediately upon its separation from the earthly body, and much in such figurative terms as the apostle does in this, and the following verse;<\/p>\n “when a man’s time is come, say they d, to go out of this world, he does not depart until the angel of death has stripped him of the clothing of body, (see 2Co 5:4<\/span>) and when the soul is stripped of the body, by the angel of death, it goes , “and is clothed with that other body”, which is in paradise, of which it was stripped when it came into this world; for the soul has no pleasure but in the body, which is from thence, and it rejoices because it is stripped of the body of this world, “and is clothed with another perfect clothing”.”<\/p>\n And a little after,<\/p>\n “the holy blessed God deals well with men, for he does not strip men of their clothes until he has provided for them other clothes, more precious and better than these, except the wicked of the world, who return not to their Lord by perfect repentance; for naked they came into this world, and naked (see 2Co 5:3<\/span>) they shall return hence.”<\/p>\n And in another place e,<\/p>\n “the soul does not go up to appear before the Holy King, until it is worthy to be clothed , “with the clothing which is above”.”<\/p>\n d Zohar in Exod. fol. 62. 1, 2. e Zohar in Exod. fol. 92. 2. Vid. fol. 84. 3. & in Gen. fol. 49. 3. & Caphtor, fol. 18. 2. & 78. 2.<\/p>\n To be clothed upon with our habitation which is from heaven <\/B> ( <\/SPAN><\/span>). First aorist middle infinitive of late verb <\/SPAN><\/span>, double compound (, <\/SPAN><\/span>) to put upon oneself. Cf. <\/SPAN><\/span> for a fisherman’s linen blouse or upper garment (Joh 21:7<\/span>). <\/SPAN><\/span> is old word used here of the spiritual body as the abode of the spirit. It is a mixed metaphor (putting on as garment the dwelling-place). <\/P> <\/p>\n In this. Tabernacle. As if pointing to his own body. See on 1Co 14:54<\/span>. <\/P> Earnestly desiring [] <\/SPAN><\/span>. The participle has an explanatory force, as Act 27:7<\/span>, “because the wind did not suffer us.” We groan because we long. Rev., longing. The compounded preposition ejpi does not mark the intensity of the desire, but its direction. <\/P> To be clothed upon [] <\/SPAN><\/span>. Only here and ver. 4. Compare ejpenduthv fisher’s coat, Joh 21:7<\/span> (see note). Lit., to put on over. The metaphor changes from building to clothing, a natural transformation in the mind of Paul, to whom the hail – cloth woven for tents would suggest a vesture. <\/P> House [] <\/SPAN><\/span>. Not oijkia house, as ver. 1. This word regards the house with special reference to its inhabitant. The figure links itself with building, ver. 1, as contrasted with the unstable tent. <\/P> From heaven [ ] <\/SPAN><\/span>. As from God, ver. 1.<\/P> <\/p>\n <\/strong><\/p>\n 1) “For in this we groan,”<\/strong> (kai gar entouto stenazomen) “For in this indeed we groan,” In this earthly house we groan, awaiting our adoption, the redemption of the body, Rom 8:23<\/span>; 2Co 5:4<\/span>. We here groan and sigh for freedom from the body of pain.<\/p>\n 2) “Earnestly desiring “<\/strong> (epipothountes) “greatly yearning or desiring;” until then we groan, desiring to serve God in this temporal body, as the Holy Spirit helps us, Rom 7:15-25<\/span>; Rom 8:26-27<\/span>.<\/p>\n 3) “To be clothed upon,”<\/strong> (ependusasthai) “to be clothed or dressed up, to put on the sinless, painless body, of heaven’s nature of holiness, 2Co 5:4<\/span>. To dress up in an immortal, undying, celestial body is a noble desire, 1Co 15:52-53<\/span>.<\/p>\n 4) “With our house which is from heaven,”<\/strong> (to oiketerion hemon to eks ouranou) “the dwelling place (house), the one (coming) out of heaven,” Joh 14:1-3<\/span>. This will be brought to us from the Lord at His coming, 1Th 4:16<\/span>; Rev 21:2<\/span>; Php_1:23.<\/p>\n (2) For in this we groan.<\/strong>The groaning here, and in 2Co. 5:4<\/span>, may, of course, be a strong way of expressing the burden and the weariness of life, but taken in connection with what we have already seen in the Epistle, as pointing to the pressure of disease, we can scarcely fail to find in it the utterance of a personal or special suffering. (See Notes on 2Co. 1:8-9<\/span>.)<\/p>\n Earnestly desiring to be clothed upon.<\/strong>The words have suggested the question whether St. Paul spoke of the spiritual body to be received at the resurrection (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 are to consider a Christians groans while he is in the body under present uneasiness. In this we groan. And while we are in this tabernacle we groan, being burdened.<\/p>\n
II. <\/strong>I am to consider a Christians desires of the heavenly happiness. He earnestly desires to be clothed upon with his house which is from heaven. There is the weight of their present burdens. They not only groan, but desire, and the groanings breed desires. Oppressed nature longs for rest. Besides, there is the excellency of the heavenly state, or the object of their desires. In 2Co 5:4<\/span> he speaks of being clothed upon, or covered all over with it, and mortality being swallowed up of life. Even the mortal part, or what was before mortal of us, will become immortal. He represents the future state by a presence with Christ. Present with the Lord. The peculiar temper of a Christians mind with reference to it.<\/p>\n
III. <\/strong>I shall close this subject with two or three practical remarks.<\/p>\n
I. <\/strong>The reasons for this groaning are–<\/p>\n
II. <\/strong>Objections met.<\/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