5. the brethren<\/em> ] i.e. those mentioned in the last chapter.<\/p>\n go before<\/em> ] i.e. before the Apostle.<\/p>\n your bounty, whereof ye had notice before<\/em> ] Rather, according to the best MSS., ‘your previously announced<\/strong> bounty,’ i.e. either (1) announced by me to the Macedonian Churches; or (2) generally, promised beforehand. The word translated bounty<\/em> is more usually translated blessing<\/em> (Vulg. benedictio<\/em>). See 1Co 10:16<\/span>; also Gen 33:11<\/span>; 1Sa 30:26<\/span> in the LXX. The gifts of the Corinthians are called a blessing<\/em>, because they are so to others, and because they call down a blessing on those who impart them. See Dean Stanley’s note, who quotes the well-known passage from the Merchant of Venice<\/em>, where Portia says that mercy is “twice blessed; it blesseth him that gives and him that takes.”<\/p>\n as a matter of bounty<\/em> ] Rather, so as to be a blessing<\/strong>.<\/p>\n and not as of covetousness<\/em> ] Rather, perhaps, greed<\/strong>; i.e. to be given in a generous and not in a grudging spirit. But Dr Plumptre regards it as possibly referring to St Paul, ‘as a work of your<\/em> bounty, not of my<\/em> claims upon your purses.’ Ch. 2Co 7:2<\/span>, 2Co 12:17-18<\/span>, which he cites, are decidedly in favour of this interpretation. For covetous, covetousness<\/em>, see 1Co 5:10<\/span> (note).<\/p>\n Therefore I thought it necessary … – <\/B>In order to secure the collection, and to avoid all unpleasant feeling on all hands.<\/P> That they would go before unto you – <\/B>Before I should come.<\/P> And make up beforehand your bounty – <\/B>Prepare it before I come. The word bounty is in the margin, rendered blessing. The Greek (<\/SPAN><\/span> eulogia) means properly commendation, eulogy. Then it means blessing, praise applied to God. Then that which blesses – a gift, donation, favor, bounty – whether of God to human beings, or of one man to another. Here it refers to their contribution as that which would be adapted to confer a blessing on others, or suited to produce happiness.<\/P> That the same might be ready as a matter of bounty – <\/B>That it may truly appear as a liberal and voluntary offering; as an act of generosity and not as wrung or extorted from you. That it may be truly a blessing – a thank-offering to God and adapted to do good to people.<\/P> And not as of covetousness – <\/B>And not like a sort of extortion, wrung from you by mere dint of importunity – Doddridge. The word used here (<\/SPAN><\/span> pleonexia) means usually covetousness, greediness of gain, which leads a person to defraud others. The idea here is, that Paul would have them give this as an act of bounty, or liberality on their part, and not as an act of covetousness on his part, not as extorted by him from them.<\/P><\/p>\n Verse 5<\/span>. Whereof ye had notice before<\/B><\/I>] Instead of , spoken of before<\/I>, BCDEFG, several others, with the Coptic, Vulgate, Itala<\/I>, and several of the fathers<\/I>, have , what was promised before<\/I>. The sense is not very different; probably the latter reading was intended to explain the former. See the margin.<\/P> <\/P> Bounty, and not as<\/B><\/I> of <\/B>covetousness.<\/B><\/I>] Had they been backward<\/I>, strangers might have attributed this to a covetous<\/I> principle; as it would appear that they were loth to give up their money, and that they parted with it only when they could not for shame keep it any longer. This is the property of a covetous<\/I> heart; whereas readiness<\/I> to give is the characteristic of a liberal<\/I> mind. This makes a sufficiently plain sense; and we need not look, as some have done, for any new sense of , covetousness<\/I>, as if it were here to be understood as implying a small gift<\/I>.<\/P><\/p>\n This was the cause why I judged it reasonable to send the three brethren, before mentioned, unto you, that they might make up your bounty; <\/span>, not so much to move, quicken, or exhort you to it, as to hasten the despatch and perfecting of it, that your money might be ready gathered. The word which we translate <\/P> bounty, <\/B>in the Greek signifieth blessing, which agreeth with the Hebrew dialect. Abigails present to David in his distress is called <\/span>, a blessing, 1Sa 25:27<\/span>; so Jacob called his present to his brother Esau, Gen 33:11<\/span>. Such kind of reliefs are called a blessing in both the Hebrew and the Greek tongue: <\/P> 1. Because they are a part of Gods blessing upon him that gives, Psa 24:5<\/span>. <\/P> 2. Because the giving of them is a recognition or acknowledgntent how far God hath blessed persons, they giving as the Lord hath prospered them, 1Co 16:2<\/span>. <\/P> 3. Because they are an indication of the blessing, or well wishing, of him that giveth to him that receiveth the gift. <\/P> 4. Because they are a real doing good to the person that receiveth them, an actual blessing of him. <\/P> 5. Possibly they are (in him that gives) an effectual, real blessing of God; for we then bless God with what we have, when we use and improve it for the ends for which he hath given it to us. It is very observable, that a liberal, free giving to the relief of the servants of God in distress, is called <\/span> and <\/span>, grace and blessing; a heart to it being created in us from the free grace of God, and the work itself being a real, actual blessing of God with our substance, and the fruit of our increase: which two things well digested, will be potent arguments to charity with every soul that knoweth any thing of God, or hath any love for God. <\/P> That the same might be ready; that the same may be ready gathered, not to gather when I come. As a blessing, we translate it, <\/P> as a matter of bounty: the sense is the same. <\/P> Not as of covetousness: the meaning is, I have also sent the brethren, that they may persuade you to a free and liberal contribution, a giving that may look like a blessing, not as proceeding from a narrow heart, in which the love of money prevaileth above the love of God. Giving to the distressed saints of God sparingly, and disproportionately to what estate we have, no ways looks like a blessing; he that so gives, doth not, according to the apostles phrase, give <\/span> for he neither gives as the Lord hath blessed and prospered him, nor yet according to what God requires of him; for he withholds a part of what he ought to part with: neither doth he bless his brother; he doth him some little good, but blessing another signifies a more liberal doing good to him. <\/P> <\/p>\n 5. that they would gobefore<\/B>Translate, “that they should,<\/I>” c. <\/P> whereof ye had noticebefore<\/B>rather, “promised before” “long announcedby me to the Macedonians” (2Co9:2<\/span>) [BENGEL]. “Yourpromised bounty” [ELLICOTTand others]. <\/P> not as <\/B>of<\/B><\/I>covetousness<\/B>Translate, “not as matter of covetousness,”which it would be, if you gave niggardly.<\/P><\/p>\n Therefore I thought it necessary to exhort the brethren<\/strong>,…. Titus, and the other two, on whom he did not lay his commands, or apostolical injunctions, according to the authority and dignity of his office; only exhorted or besought them, and which was judged by him very needful and proper at this time:<\/p>\n that they would go before hand unto you<\/strong>; before him, and the Macedonian brethren that might probably come with him:<\/p>\n and make up before hand your bounty<\/strong>; or blessing; for any present sent, or delivered, by one person to another, as a token of their friendship, favour, and good will, whether in a necessitous case or not, was by the Jews called , “a blessing”; see Ge 33:11<\/span> and especially what is contributed for the relief of the poor may be so called, because it is not only a part of the bounty of Providence, and blessings of life, with which men are favoured; but is also one way of blessing God for the mercies he has blessed them with, and likewise of blessing, or doing good to fellow creatures and Christians. Moreover, because for this the poor bless their benefactors; and it is a blessing itself to do good to others. Now the apostle judged it expedient to send the brethren before hand to complete and finish this good work begun.<\/p>\n Whereof<\/strong>, says he,<\/p>\n ye had notice before<\/strong>: in his former epistle, 1Co 16:1<\/span> or which was promised before by them; or had been spoken of so much before by him to other churches:<\/p>\n that the same might be ready, as a matter of bounty<\/strong>, or blessing,<\/p>\n not as of covetousness<\/strong>; that is, that the collection being ready made, largely and liberally, it might appear to be a free generous action, and show what a noble bountiful disposition they were of; and not performed as covetous men usually do what they do, sparingly, tenaciously, keeping their money as long as they can, being loath to part with it.<\/p>\n I thought <\/B> (<\/SPAN><\/span>). Epistolary aorist again. See Php 2:25<\/span> for the expression here.<\/P> Go before <\/B> (<\/SPAN><\/span>). Second aorist active of <\/SPAN><\/span>. Go to you before I come.<\/P> Make up beforehand <\/B> (<\/SPAN><\/span>). Late and rare double compound verb <\/SPAN><\/span> (in Hippocrates). Only here in N.T. See <\/SPAN><\/span> in 1Co 1:10<\/span>.<\/P> Your afore-promised bounty <\/B> ( <\/SPAN><\/span>). “Blessing” (<\/SPAN><\/span>) literally, but applied to good deeds also as well as good words (Ge 33:11<\/span>). Note third use of “pro” before. He literally rubs it in that the pledge was overdue.<\/P> That the same might be ready <\/B> ( <\/SPAN><\/span>). Here the infinitive alone (<\/SPAN><\/span>) is used to express purpose without <\/SPAN><\/span> or <\/SPAN><\/span> or <\/SPAN><\/span> with the accusative of general reference (<\/SPAN><\/span>). The feminine form <\/SPAN><\/span> is regular (1Pe 1:5<\/span>) though <\/SPAN><\/span> also occurs with the feminine like the masculine (Mt 25:10<\/span>).<\/P> And not of extortion <\/B> ( <\/SPAN><\/span>). “And not as covetousness.” Some offerings exhibit covetousness on the part of the giver by their very niggardliness. <\/P> <\/p>\n Go before. Notice the thrice repeated before, emphasizing the injunction to have everything ready before Paul ‘s arrival. <\/P> Make up beforehand [] <\/SPAN><\/span>. Adjust. See on Mt 4:21<\/span>; Mt 21:16<\/span>; Luk 6:40<\/span>; 1Pe 5:10<\/span>. <\/P> Bounty [] <\/SPAN><\/span>. Lit., blessing. In this sense only here in the New Testament. In the Septuagint indifferently of gift or blessing. See Gen 33:11<\/span>; Jud 1:15<\/span>; Eze 34:26<\/span>. In Pro 11:25<\/span>, liberal soul is rendered by Sept., eujlogoumenh blessed. <\/P> Whereof ye had notice before [] <\/SPAN><\/span>. Rev., better, your afore – promised bounty. The bounty promised by you, or by me on your behalf.<\/P> <\/p>\n <\/strong><\/p>\n 1) “Therefore I thought it necessary to exhort the brethren,”<\/strong> (anagkaion oun egesamen parakalesai tous adelphous) “Therefore I considered it necessary to beseech or entreat the brethren,” to motivate Titus and the two unnamed brethren who were going before Paul to Corinth, as messengers of the churches, 2Co 8:22-24<\/span>.<\/strong><\/p>\n 2) “That they would go before unto you,”<\/strong> (hina proelthosin eis humas) “In order that they might go forward to you all;” that in the mouth of two or three witnesses for Christ, every word might be established, Act 1:8<\/span>; Joh 8:16-18<\/span>; Deu 17:6<\/span>; Deu 19:15<\/span>; 2Co 13:1<\/span>.<\/strong><\/p>\n 3) “And make up beforehand,”<\/strong> (kai prokatartisosin) “and arrange (or set in order) beforehand;” by reason of their influence, prayers, and encouragement, Gal 6:2<\/span>.<\/p>\n 4) “Your bounty,”<\/strong> (ten proepengelmene eulogian humon) “The bounty (grace gift) which you all had promised: (not as an extortion), 2Co 3:9<\/span>, as “laborers together with God,” Joh 4:36-38<\/span>.<\/p>\n 5) “Whereof ye had notice before, that the same might be ready, as<\/strong> a matter of bounty,”<\/strong> (tauten hetoimen einai houtos hos eulogian) “of which you all had a reminder that the bounty might be ready,” with deliberate time to arrange for the gift to be made of good will;” out of love, 1Jn 3:17<\/span>.<\/p>\n 6) “And not as of covetousness,”<\/strong> (kai me hos pleionezian) “and not as of greediness,” or a desire to hold back, with covetousness, 2Co 9:7<\/span>; Joh 7:17<\/span>; not as Annanias and Sapphira did, Act 5:1-11<\/span>. Covetousness reveals itself in reluctant giving, as well as in withholding charity altogether, Eph 5:3<\/span>.<\/p>\n 5. As a blessing, not in the way of niggardliness In place of blessing, some render it collection. I have preferred, however, to render it literally, as the Greeks employed the term εὐλογίας to express the Hebrew word ברכה, ( beracah,) which is used in the sense of a blessing, that is, an invoking of prosperity, as well as in the sense of beneficence. (711) The reason I reckon to be this, that it is in the first instance ascribed to God. (712) Now we know how God blesses us efficiently by his simple nod. (713) When it is from this transferred to men, it retains the same meaning, — improperly, indeed, inasmuch as men have not the same efficacy in blessing, (714) but yet not unsuitably by transference. (715) <\/p>\n To blessing Paul opposes πλεονεξίαν , ( grudging,) which term the Greeks employ to denote excessive greediness, as well as fraud and niggardliness. (716) I have rather preferred the term niggardliness in this contrast; for Paul would have them give, not grudgingly, but. with a liberal spirit, as will appear still more clearly from what follows. <\/p>\n (711) “ Qui signifie tant benediction, c’est a dire vn souhait ou priere pour la prosperite d’autruy, que beneficence ou liberalite;” — “Which denotes blessing — that is to say, a desire or prayer for the prosperity of another, as well as beneficence, or liberality.” <\/p>\n (712) “ Ie pense que la raison de ceste derniere signification est, pource que ce mot est en premier lieu et proprement attribue a Dieu;” — “I think that the reason of this last signification is — because it is in the first place and properly ascribed to God.” <\/p>\n (713) “ Par la seule et simple volonte;” — “By a mere simple exercise of the will.” <\/p>\n (714) “ Que Dieu ha;” — “That God has.” <\/p>\n (715) “God’s blessing of us, and our blessing of God, differ exceedingly. For God blesseth us efficiently, by exhibiting his mercies to us. We bless God, not by adding any good to him, but declaratively only. God’s betedicere is benefacere — his words are works, but our blessing (as Aquinas says) is only recognoscitium , and expressivum — an acknowledgment only and celebration of that goodness.which God hath. ” — Burgesse on 2Co 1:0<\/span>. — Ed. <\/p>\n (716) “ Qui signifie tant couuoitise exccssiue, ou auarice, que chichete, et quand on rogne quelque chose de ce qu’il faudroit donner;” — “Which denotes excessive covetousness or avarice, as well as niggardliness, and when one pares off something from what he should give.” <\/p>\n (5) Therefore I thought it necessary . . .<\/strong>The brethren were to go before St. Paul, so as to get all things ready for his arrival. There were to be no hurried and unsatisfactory collections then.<\/p>\n Your bounty, whereof ye had notice before.<\/strong>Better, your bounty, announced before.<\/em> He is not referring to any notice that he had given, whether in 1Co. 16:1-2<\/span> or elsewhere, but to the announcement that he himself had made to the churches of Macedonia. The word for bounty (eulogia<\/em>) has, like that for confidence in the preceding verse, the interest of an ecclesiastical history attaching to it. Literally, it means a blessing; then, as in the LXX. of Gen. 23:11<\/span>, Jdg. 1:15<\/span>, it was used for the gift, which is the outward token or accompaniment of a blessing. In liturgical language, as connected with the cup of blessing,<\/em> it was applied(1) to the consecrated bread and wine of the Lords Supper generally; (2) specially to those portions which were reserved to be sent to the sick and other absentees; (3) when that practice fell into disuse, to the unconsecrated remains; and (4) to gifts of bread or cake to friends or the poor, as a residuum of the old distributions at the Agap, or Feasts of Charity.<\/p>\n As a matter of bounty, and not as of covetousness.<\/strong>The bearing of the last word is not quite obvious. Probably what is meant is this:Let your gift be worthy of what you call it, a blessing expressed in act, not the grudging gift of one who, as he gives, is intent on gaining some advantage through his seeming generosity. So understood, it expresses the same thought as Shakespeares well-known lines:<\/p>\n The quality of mercy is not strained, It is possible, however, that the word covetousness had been applied tauntingly to St. Paul himself, as always asking for more, always having his hand (as is sometimes said of active organising secretaries in our own time) in peoples pockets, and that this is his answer to that taunt. The use of the corresponding verb in 2Co. 7:2<\/span>; 2Co. 12:17-18<\/span>, is strongly in favour of this view. Dont look on this business, he seems to say, as a self-interested work of mine. Think of it as, in every sense of the word, a blessing both to givers and receivers.<\/p>\n 5<\/strong>. <\/strong> Before beforehand before<\/strong> Paul is intensely earnest that the Corinthian preparation shall be ahead of the Macedonian inspection. The first before <\/strong> means antecedent to St. Paul’s visit to Corinth. <\/p>\n Bounty<\/strong> Greek, blessing; <\/em> as being in the spirit of blessing <\/em> by the donor, and with the effect of blessing <\/em> on the receiver. Hence the word is well rendered benefaction, <\/em> or bounty<\/strong>. <\/p>\n Covetousness<\/strong> Or rather, overreaching; <\/em> that is, as though overreached or cheated into giving. For Paul would have their heart to so correspond with the bestowment as that it may be blessed in the deed.<\/p>\n ‘I thought it necessary therefore to entreat the brethren, that they would go before to you, and make up beforehand your previously promised bounty, that the same might be ready as a matter of bounty, and not of extortion (covetousness).’<\/p>\n So that was why he had felt it necessary to send these three men, ‘the brethren’, to them in advance, so that they could ensure that the collection, which in their bounty they had previously promised, was gathered together and ready on a fully voluntary and willing basis as a genuine act of bounty, and not one that was revealed as given reluctantly in haste.<\/p>\n The final word may demonstrate his concern against forcing a gift from them (extortion) or refer to giving the impression of a grudging response (giving with a money-loving attitude). The mention of these men in this way also assumes a connection with the previous chapter.<\/p>\n We should note here how little pressure he puts on in order to persuade them to give. He refuses to use high pressure methods, while at the same time giving pause for thought. However, his eagerness for the success of his project is such that he decides to add further force to his previous persuasive arguments in chapter 8. So with this in mind he quotes what is possibly a well known proverb, (although there is actually no evidence elsewhere of such a proverb), in order to gently urge them towards being generous.<\/p>\n The gifts of Christians should be measured by the greatness of their love toward God:<\/p>\n v. 5<\/strong>. Therefore I thought it necessary to exhort the brethren that they would go before unto you and make up beforehand your bounty, whereof ye had notice before, that the same might be ready, as a matter of bounty, and not as of covetousness.<\/strong><\/p>\n v. 6<\/strong>. But this I say, he which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully.<\/strong><\/p>\n v. 7<\/strong>. Every man according as he purposes in his he art, so let him give; not grudgingly or of necessity; for God loveth a cheerful giver.<\/p>\n <\/strong> The apostle here states the exact business of the deputies whom he was sending: Therefore, namely, to obviate the danger spoken of in v. 4<\/strong>, he had believed it necessary to entreat the brethren, the companions of Titus, that they should precede him to Corinth, should get there some time before he himself could make the journey. By this arrangement it would be possible for the three men to prepare in advance the gift previously promised by the Corinthians. It was a gift, literally, a blessing, which they had promised, because they themselves had received it as a blessing out of the hand of God, and because by the mercy of God active through them it would become a blessing to the needy brethren. By complying with the request of Paul, the Corinthians would thus have their contribution ready as a true gift, or bounty, a matter of free love on their part, and not as a matter of extortion, drawn from unwilling hearts and hands by the apostle’s covetous grasping.<\/p>\n That only the gifts of free love have any value in the sight of God, Paul now emphasizes in the form of a proverbial saying: But this I say, He that sows sparingly, sparingly also shall reap, and he that sows bountifully, bountifully also shall reap. See Pro 11:24-25<\/span>. It is a common experience that the return, the reward, is commensurate with the amount and work invested. If a farmer saves on seed and sows too thin, his harvest will be meager in proportion, but if he sows in accordance with the fertility of the soil, he will have a rich return for his labors. The application to the spiritual field is not difficult. If a person is chary of works of love, if he can be persuaded only with difficulty to participate in charitable enterprises, his reward will be proportionately small, his will be an inferior reward of grace. On the other hand, he that sows abundantly, with a blessing, as a gift of bountiful love, will have a reward of mercy that will mean more than a full compensation. See Luk 6:38<\/span>. “For the blessed will have reward, one higher than the other. ” Let every Christian remember that, especially when he is called upon to give a practical proof of that fellowship of faith and love which unites all believers. In all our earthly possessions we are only stewards of God, under obligation to administer the money entrusted to us according to His will.<\/p>\n That such giving must be done without the slightest shade of annoyance follows from the fact that it flows from love: Every man as he has intended in his heart, not with a grudge or of necessity; for a cheerful giver God loves. Practically everything depends upon the state of mind with which a person participates in the works of mercy which have been given us by the Lord to perform. If a person is in a morose, gloomy frame of mind, if he is filled with sadness at the idea of parting with what he does give, or if he considers himself under compulsion, because he cannot very well avoid it, then his gift will not meet with the approval of the Lord. Every Christian should make up his mind to attend to his share of the Lord’s business without permitting such thoughts to enter or rule his heart. “For such specious [hypocritical] works God does not want [does not approve], but the people of the New Testament are to be a willing people, Psa 110:3<\/span>, and sacrifice freely, Psa 54:6<\/span>. ” The proper state of mind is that which measures its willingness by its love toward God, and is cheerful, prompt, and eager in accordance with the saying which the Greek translators of the Old Testament added as an explanation of Pro 22:9<\/span>. See Deu 15:10<\/span>. On the one hand, there will be no undue compulsion in the matter of charitable collections, but, on the other hand, there will be sincere pleasure in doing for the Lord what each giver can possibly afford to give Note: It is most interesting to see in these two chapters how many different terms the apostle uses to denote the collection. With reference to its source, it is grace; in its relations to the Church’s life, it is fellowship, communication: in its relation to public servants, it is ministry: in its beneficial purposes, it is blessing; as a public act of piety, it is service or worship.<\/p>\n 2Co 9:5<\/span><\/em><\/strong>. <\/strong>Whereof ye had notice before<\/em><\/strong><\/strong> Which had been spoken of before, <\/em>namely, to the Macedonian Christians, 2Co 9:2<\/span>. The word , rendered covetousness, <\/em>signifies a kind of force, by which money is, as it were, wrung by importunity <\/em>from persons of a covetous disposition, and by such perseverance as covetous people themselves make use of, where their own gain is concerned. And thus it is opposed to , what is readily given, <\/em>and comes as it were with a blessing. <\/p>\n 2Co 9:5<\/span> . ] in pursuance of what was said in 2Co 9:4<\/span> .<\/p>\n ] comp. 2Co 8:6<\/span> .<\/p>\n .] namely, before my arrival and that of the Macedonians possibly accompanying me. The thrice-repeated<\/em> – is not used by accident, but adds point to the instigation to have everything ready before the apostle’s arriva.<\/p>\n .] adjusted beforehand, put into complete order beforehand<\/em> , Hippocr. p. 24, 10. 18.<\/p>\n ] your blessing promised beforehand<\/em> (by me). See 2Co 9:2-4<\/span> . On ., comp. Rom 1:2<\/span> . Erasmus, Estius, Rckert, and some others at variance with the context, take it: the blessing formerly promised by you<\/em> .<\/p>\n is a characteristically conciliatory ( , Chrysostom) designation of the collection<\/em> , inasmuch as it is for the receivers a practical blessing<\/em> proceeding from the givers ( i.e.<\/em> , Phavor.). Comp. on in the sense of good deed, LXX. Gen 33:11<\/span> ; Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
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
It blesseth him that gives and him that takes.<\/p>\nFuente: 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 Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: The Popular Commentary on the Bible by Kretzmann<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n