20. For ye suffer<\/em> ] ( susteynen<\/em>, Wiclif). “This may be understood in three ways. (1) He may be understood as reproving the Corinthians ironically, because of their inability to bear with anything, or (2) as charging them with sluggishness of spirit, because they had shamefully enslaved themselves to the false Apostles, or (3) he repeats in the person of another what was maliciously affirmed regarding himself, namely, that he claimed a tyrannical authority over them.” Calvin. If, with him and many ancient commentators, we adopt (2), the sense is, as Calvin goes on to say, ‘You bear with all kinds of indignities from others, why not with far less from me, who am in every respect their equal, if not their superior, in the very qualifications by which you set so much store?’ This interpretation agrees best with the context (see next verse). The connection of this verse with the former will then be as follows: ‘You pride yourselves on being sensible people, and certainly you have immense toleration for folly. You even endure the foolish or worse than foolish insults of men who have no claim whatever to lord it over you. Why then not bear with me, when I condescend for a moment to the level of their folly? You will crouch to worthless pretenders, why resist the voice of real authority?’<\/p>\n if a man bring you into bondage<\/em> ] Literally, enslave you<\/strong>. Our translation is Tyndale’s. Cf. Gal 2:4<\/span>; Gal 4:9<\/span>; Gal 5:1<\/span>.<\/p>\n devour you<\/em> ] Cf. Mat 23:14<\/span>; and the LXX. of Isa 9:12<\/span>. These false teachers were animated by none of St Paul’s delicacy as regards money matters. It could not be said of them<\/em> that they were no Apostles, because they had no claim to be maintained by the Churches.<\/p>\n take of you<\/em> ] Rather, seize<\/strong> you, i.e. as a hunter his victim, or a man his property (cf. ch. 2Co 12:16<\/span>). The earlier versions rendered simply by take<\/em>, as though doubtful of the meaning. It was the Geneva that first added ‘your goods.<\/p>\n smite you on the face<\/em> ] An utterly extraordinary and inconceivable piece of presumption, according to our modern notions. But we do not habitually realize the immense extent to which Christianity has leavened our habits. Dean Stanley refers us to 1Ki 22:24<\/span>; Mat 5:39<\/span>; Luk 22:64<\/span>; Act 23:2<\/span>; 1Ti 3:3<\/span>; Tit 1:7<\/span>; and to the canon of the Council of Braga (a.d. 675), which orders that no bishop at his will and pleasure shall strike (the original, however, seems to imply scourging<\/em>) his clergy, lest he lose the respect which they owe him. He might have referred also to the famous Latrocinium, or Robber-Synod of Ephesus, in which one patriarch of the Church and his adherents literally stamped another to death, and even to a period so late as the Council of Trent, in which it is admitted, even by the Jesuit historian Pallavicino, that scenes of personal violence occurred among those who were or should have been teachers of religion. See his History of the Council of Trent, Book viii. ch. 6.<\/p>\n For ye suffer … – <\/B>You bear patiently with people who impose on you in every way, and who are constantly defrauding you, though you profess to be so wise, and you may bear with me a little, though I have no such intention. Seriously, if you bear with boasters who intend to delude and deceive you in various ways, you may bear with one who comes to you with no such intention, but with an honest purpose to do good.<\/P> If a man bring you into bondage – <\/B>(<\/SPAN><\/span> katadouloi). If a man, or if anyone ( <\/SPAN><\/span> ei tis) make a slave of you, or reduce you to servitude. The idea is, doubtless, that the false teachers set up a lordship over their consciences; destroyed their freedom of opinion; and made them subservient to their will. They really took away their Christian freedom as much as if they had been slaves. In what way this was done is unknown. It may be that they imposed on them rites and forms, commanded expensive and inconvenient ceremonies, and required arduous services merely at their own will. A false religion always makes slaves. It is only true Christianity that leaves perfect freedom. All pagans are slaves to their priests; all fanatics are slaves to some fanatical leader; all those who embrace error are slaves to those who claim to be their guides. The papist everywhere is the slave of the priest, and the despotism there is as great as in any region of servitude whatever.<\/P> If a man devour you – <\/B>This is exceedingly sarcastic. The idea is, Though you are so wise, yet you in fact tolerate people who impose on you – no matter though they eat you up, or consume all that you have. By their exorbitant demands they would consume all you have – or, as we would say, eat you out of house and home. All this they took patiently; and freely gave all that they demanded. False teachers are always rapacious. They seek the property, not the souls of those to whom they minister. Not satisfied with a maintenance, they aim to obtain all, and their plans are formed to secure as much as possible of those to whom they minister.<\/P> If a man take of you – <\/B>If he take and seize upon your possessions. If he comes and takes what he pleases and bears it away as his own.<\/P> If a man exalt himself – <\/B>If he set himself up as a ruler and claim submission. No matter how arrogant his claims, yet you are ready to bear with him. You might then bear with me in the very moderate demands which I make on your obedience and confidence.<\/P> If a man smite you on the face – <\/B>The word rendered here as smite (<\/SPAN><\/span> dero) means properly to skin, to flay; but in the New Testament it means to beat, to scourge – especially so as to take off the skin; Mat 21:35<\/span>; Mar 12:3<\/span>, Mar 12:5<\/span>. The idea here is, if anyone treats you with contumely and scorn – since there can be no higher expression of it than to strike a man on the face; Mat 26:67<\/span>. It is not to be supposed that this occurred literally among the Corinthians; but the idea is, that the false teachers really treated them with as little respect as if they smote them on the face. In what way this was done is unknown; but probably it was by their domineering manners, and the little respect which they showed for the opinions and feelings of the Corinthian Christians. Paul says that as they bore this very patiently, they might allow him to make some remarks about himself in self-commendation.<\/P><\/p>\n Verse 20. For ye suffer<\/B><\/I>] As you are so meek<\/I> and gentle<\/I> as to submit to be brought into bondage<\/I>, to have your property devoured<\/I>, your goods taken<\/I> away, yourselves laid in the dust, so that others may exalt<\/I> themselves over you, yea, and will bear from those the most degrading indignity<\/I>; then of course, you will bear with one<\/I> who has never insulted, defrauded, devoured, taken<\/I> of you, exalted<\/I> himself against you, or offered you any kind of indignity; and who only wishes you to bear his confident boasting, concerning matters which he can substantiate.<\/P> <\/P> The expressions in this verse are some evidence that the false apostle was a Judaizing<\/I> teacher. You suffer<\/I>, says the apostle, if<\/I> a man<\/I>, , bring you into bondage<\/I>, probably meaning to the Jewish rites<\/I> and ceremonies<\/I>, Ga 4:9<\/span>; Ga 5:1<\/span>. If he devour you<\/I>; as the Pharisees did the patrimony of the widows, and for a pretence made long prayers; if a man take of<\/I> you<\/I>, exact different contributions, pretendedly for the temple at Jerusalem, c. If he exalt himself<\/I>, pretending to be of the seed of Abraham, infinitely higher in honour and dignity than all the families of the Gentiles if he smite you on the face<\/I>-treat you with indignity, as the Jews did the Gentiles, considering them only as dogs<\/I>, and not fit to be ranked with any of the descendants of Jacob.<\/P><\/p>\n If any domineer over you, as if you were their slaves, or if any bring you into subjection to the rites of the ceremonial law; if they <\/P> devour<\/B> and make a prey of you, take wages of you, and do nothing without hire; if they carry themselves proudly, exalting themselves above you; nay, if they <\/P> smite you, <\/B>you will suffer and bear with such: this is more than to bear with a little folly and indiscretion in me. This is observable, that men of corrupt hearts and loose lives will better bear with teachers that will humour and spare them in their lusts, than with such as are faithful to their souls in instructing and reproving them, though they carry themselves with the greatest innocency and justice towards them. <\/P> <\/p>\n 20. For<\/B>Ye may well “bearwith” fools; for ye even “bear with” oppressors.Translate, “Ye bear with them.” <\/P> a man<\/B>as the falseapostles do. <\/P> bring you into bondage<\/B>tohimself. Translate “brings,” not “bring”; for thecase is not merely a supposed case, but a case actually thenoccurring. Also “devours” (namely, by exactions, Mat 23:24<\/span>;Psa 53:4<\/span>), “takes,””exalts,” “smites.” <\/P> take <\/B>of you<\/B><\/I><\/B>So the Greek<\/I> for “take” is used for “takeaway from” (Re 6:4<\/span>). ALFORDtranslates, as in 2Co 12:16<\/span>,”catches<\/I> you.” <\/P> exalt himself<\/B>under thepretext of apostolic dignity. <\/P> smite you on the face<\/B>underthe pretext of divine zeal. The height of insolence on their part,and of servile endurance on yours (1Ki 22:24<\/span>;Neh 13:25<\/span>; Luk 22:64<\/span>;Act 23:2<\/span>; 1Ti 3:3<\/span>).<\/P><\/p>\n For ye suffer if a man bring you into bondage<\/strong>,…. They not only suffered and tolerated the foolish boasting of these men with pleasure, but patiently and stupidly bore their oppressions, injuries, and insults, things that were intolerable, which no man of any sense and wisdom would ever suffer; and yet they took all quietly from them, made no objection, but patiently submitted to them, and therefore might well bear a little with him; they were voluntarily led captive, and brought into bondage by them, to the yoke of the ceremonial law, to the observance of circumcision, meats and drinks, days, months, times and years; and to the yoke of human doctrines, traditions, tenets, laws, and rules: if a man devour or eat; though they devoured their houses, as the Pharisees did; ate up their substance, were insatiable in their covetousness; were greedy dogs that could never have enough, could not satisfy their voracious appetites, without devouring and consuming all they had, yet they took it patiently:<\/p>\n if a man take of you<\/strong>; not food and raiment, or a proper stipend, or wages which might be voluntarily raised, and cheerfully given; but they took away their goods from them by force, as the Arabic version reads it, whether they would or not, to which they quietly submitted:<\/p>\n if a man exalt himself<\/strong>; as these men did, extolling their nation, their descent and lineage, their parentage and education, and fleshly privileges; in suiting the Corinthians as persons of a mean and base extraction, as having been Heathens and sinners of the Gentiles, yet not a word was returned in answer thereunto:<\/p>\n if a man smite you on the face<\/strong>; though they gave them very opprobrious language, vilifying and reproaching them as uncircumcised persons, upbraiding and hitting them on the teeth with their former idolatries and manners of life; yet all was taken in good part, so much were they under the government and influence of these men.<\/p>\n For ye bear with a man <\/B> ( <\/SPAN><\/span>). ” You tolerate tyranny, extortion, craftiness, arrogance, violence, and insult” (Plummer). Sarcasm that cut to the bone. Note the verb with each of the five conditional clauses (enslaves, devours, takes captive, exalteth himself, smites on the face). The climax of insult, smiting on the face. <\/P> <\/p>\n Bringeth you into bondage [] <\/SPAN><\/span>. Only here and Gal 2:4<\/span>, where it is used of the efforts of the Jewish party to bring the christian Church under the ceremonial law. Compare Gal 5:1<\/span>. <\/P> Devour [] <\/SPAN><\/span>. Your property. Compare Mt 23:14<\/span>. <\/P> Take [] <\/SPAN><\/span>. A. V. supplies of you, evidently with reference to property, which has already been touched upon in devour. The meaning is to take as a prey, as Luk 5:5<\/span>. <\/P> Exalteth himself [] <\/SPAN><\/span>. As ch. 10 5. It is noticeable that these are the only two instances out of nineteen in the New Testament where the word is used figuratively. <\/P> Smite you on the face. The climax of insult. Compare Mt 5:39<\/span>; Luk 22:64<\/span>; Act 23:2<\/span>. Also the injunction to a bishop not to be a striker, 1Ti 3:3<\/span>; Tit 1:7<\/span>. Stanley notes the decree of the Council of Braga, A. D. 675, that no bishop, at his will and pleasure, shall strike his clergy.<\/P> <\/p>\n <\/strong><\/p>\n 1) “For ye suffer,”<\/strong> (anechesthe gar) “For you all endure or permit,” tolerate, permit, or endure the imposition.<\/p>\n 2) “If a man bring you into bondage,”<\/strong> (ei tes humas katadouloi) “If anyone enslaves, or takes you in bonds;” take up your time, make claims upon your time and livelihood, if one enslaves you, in contrast with Paul’s becoming a servant to them, 1Co 9:19<\/span>; 2Co 5:4<\/span>.<\/p>\n 3) “If a man devour you,”<\/strong> (ei tis katestheiei) “if anyone devours you,” rob you of your substances as the “super-fine” apostles had done, 2Co 11:12<\/span>; Rom 16:19<\/span>; Php_3:19, by illegal exactions from you.<\/p>\n 4) “If a man take of you,”<\/strong> (eis tis lambanei) “If anyone receives you,” takes you in, takes you captive, like catching fish, hooks or nets you, Luk 5:5<\/span>; 2Co 12:16<\/span>.<\/p>\n 5) “If a man exalt himself,”<\/strong> (ei tis epairetai) “If anyone exalts or lifts himself up,” 2Co 10:12<\/span>; 2Co 11:18<\/span>, as so many do, or lord it over you, 1Pe 5:2-3<\/span>.<\/p>\n 6) “If a man smite you on the face,”<\/strong> (ei tis eis prosopon humas derei) “if anyone beats or hits you in the face,” an insult in the East, if one insults your person, your dignity of being, treats you like a beast or snake, like these despotic teachers strike you, Mat 5:39<\/span>; Mat 26:67<\/span>; 1Ti 3:3<\/span>; Tit 1:7<\/span>. I am weak in comparison with these despotic, false, super-fine apostles, and their method of operation, Paul affirms.<\/p>\n 20. For ye bear with it, if any one. There are three ways in which this may be understood. He may be understood as reproving the Corinthians in irony, because they could not endure any thing, as is usually the case with effeminate persons; or he charges them with indolence, because they had given themselves up to the false Apostles in a disgraceful bondage; or he repeats, as it were, in the person of another, what was spitefully affirmed respecting himself, (845) as if he claimed for himself a tyrannical authority over them. The second meaning is approved by Chrysostom, Ambrose, and Augustine, and hence it is commonly received; and, indeed, it corresponds best with the context, although the third is not less in accordance with my views. For we see, how he was calumniated from time to time by the malevolent, as if he domineered tyrannically, while he was very far from doing so. As, however, the other meaning is more generally received, I have no objection, that it should be held as the true one. <\/p>\n Now this statement will correspond with the preceding one in this way: “You bear with every thing from others, if they oppress you, if they demand what belongs to you, if they treat you disdainfully. Why then will you not bear with me, as they are in no respect superior to me?” For as to his saying that he is not weak, he means that he had been endowed by God with such excellent graces, that he ought not to be looked upon as of the common order. For the word weak has a more extensive signification, as we shall see again ere long. <\/p>\n It has been the invariable custom, and will be so to the end, to resist contumaciously (846) the servants of God, to get enraged on the least occasion, (847) to grumble and murmur incessantly, to complain of even a moderate strictness, (848) to hold all discipline in abhorrence; while, on the other hand, they put themselves under servile subjection to false apostles, impostors, or mere worthless pretenders, give them liberty to do any thing whatever, and patiently submit to and endure, whatever burden they may choose to impose upon them. Thus, at the present day, you will scarcely find one in thirty, who will put his neck willingly under Christ’s yoke, while all have endured with patience a tyranny so severe as that of the Pope. Those very persons are all at once in an uproar, (849) in opposition to the fatherly and truly salutary reproofs of their pastors, who, on the other hand, had formerly swallowed down quietly every kind of insult, even the most atrocious, from the monks. (850) Are not those worthy of Antichrist’s torturing rack, rather than of Christ’s mild sway, who have ears so tender and backward to listen to the truth? But thus it has been from the beginning. <\/p>\n (845) “ Ce que malicieusement on disoit de luy pour le rendre odieux;” — “What they said of him maliciously, with the view of making him odious.” <\/p>\n (846) “ De resister et contredire opiniastrement;” — “To resist and contradict obstinately.” <\/p>\n (847) “ Se corroucer aigrement contr’ eux a la moindre occasion;” — “To be fiercely enraged against them on the least occasion.” <\/p>\n (848) “ Se plaindre de leur seuerite, en disant qu’elle est excessiue;” — “To complain of their strictness, by saying that it is excessive.” <\/p>\n (849) “ Ils tempestent et grincent les dents;” — “They storm and gnash their teeth.” <\/p>\n (850) “ Toutes sortes d injures et outrages horribles que les moines leur faisoyent;” — “All sorts of horrible injuries and insults that the monks could inflict upon them.” <\/p>\n (20) For ye suffer, if a man bring you into<\/strong> bondage.<\/strong>Every word in the sentence clearly points to something that Titus had told him of the action of these rival teachers. They reproduced, in their worst form, the vices of the Pharisaism of Palestine (Mat. 23:4<\/span>; Mat. 23:14<\/span>; Mat. 23:25<\/span>). They enslaved the consciences of men (the same word is used of the same class of men in Gal. 2:4<\/span>) by pressing on them an iron code of rules which left no room for the free play of conscience and of reason in those over whom they claimed to act as directors.<\/p>\n If a man devour you.<\/strong>The word again reminds us of our Lords denunciation of the teachers who devoured widows houses (Mat. 23:14<\/span>).<\/p>\n If a man take of you . . .<\/strong>The words in italics are wrongly supplied, and turn this clause into a feeble repetition of the preceding. Better, if a man takes you in.<\/em> In 2Co. 12:16<\/span>, we have the same construction (I caught<\/em> you with guile) obviously with this sense.<\/p>\n If a man smite you on the face.<\/strong>This last form of outrage was, as St. Paul was soon to experience (Act. 23:2<\/span>), not unfamiliar to Jewish priests and scribes, as the most effective way of silencing an opponent. We have an earlier instance of its application in the action of Zedekiah, the son of Chenaanah (1Ki. 22:24<\/span>). That it had found its way into the Christian Church in the apostolic time is seen in St. Pauls rule that a bishop should be no striker (1Ti. 3:3<\/span>; Tit. 1:7<\/span>). It is obvious that he had heard of an instance in which this had actually been done at Corinth, and he taunts them with the tameness of their submission. Did he forget, or had he not as yet heard the law of Mat. 5:39<\/span>; or was he, knowing it, for a time unmindful of it, in this rush of emotion which he himself feels to be simply human, and therefore not inspired?<\/p>\n 20<\/strong>. <\/strong> For ye suffer<\/strong> Paul now describes, in somewhat figurative terms, the treatment these Corinthians, in their fancied wisdom, tamely accepted from the Christine false apostles. <\/p>\n Bondage<\/strong> To this authority and these false doctrines. <\/p>\n Devour you<\/strong> Use and ruin you for his own advantage. <\/p>\n Take of you<\/strong> Exact wages <\/strong> from you as apostles. <\/p>\n Smite you on the face<\/strong> The last of insults.<\/p>\n 2Co 11:20<\/span><\/em><\/strong>. <\/strong>If a man bring you into bondage, <\/em><\/strong>&c.<\/strong> This is spoken ironically, to express their bearing with the insolence and covetousness of their false apostle. The bondage <\/em>here meant was subjection to the will of the false apostle, as appears from the following particulars of this verse,and not subjection to the Jewish rites; for, had that been the case, St. Paul was so zealous against it, that he would have spoken more plainly and warmly, as we see in his Epistle to the Galatians; and not have touched it thus only by the bye, in a doubtful expression. Besides, it is plain that no such thing was yet attempted openly, only St. Paul was afraid of it. See 2Co 11:3<\/span>. The meaning of the whole verse is, “You bear with it, if a man bring you into bondage; <\/em>that is, domineer over you, and use you like his bondmen and slaves: If he make a prey of you, <\/em>and almost devour you by exorbitant demands; if he make a gain of you, <\/em>that is, extort presents from you, or entice you to make them; if he exalt himself <\/em>in the spirit of pride and ambition; if he smite you on the face, <\/em>that is, if he treat you inthemostcontumelious,disgraceful,anddebasingmanner.”Some would render this and the preceding verse (and I think with more force) as follows; 2Co 11:19<\/span>. Wise as you are, ye bear with fools gladly, <\/em>2Co 11:20<\/span>. But, do you bear it, if any man bring you into bondage? If, <\/em>&c.? <\/p>\n 2Co 11:20<\/span> . Argumentum a majori<\/em> for what is said in 2Co 11:19<\/span> , bitterly sarcastic against the complaisance of the Corinthians towards the imperious ( ), covetous ( ), slyly capturing ( ), arrogant ( ), and audaciously violent ( ) conduct of the false apostle.<\/p>\n ] enslaves<\/em> . Comp. on Gal 2:4<\/span> ; Dem. 249. 2, and the passages in Wetstein. Paul has used the active<\/em> , not the middle, as he leaves quite out of view the authority, whose lordship was aimed at; beyond doubt, however (see the following points), the pseudo-apostles wished to make themselves<\/em> lords of the church, partly in religious, i.e.<\/em> Judaistic effort (comp. 2Co 1:24<\/span> ), partly also in a material respect (see what follows).<\/p>\n ] swallows up<\/em> , devours, sc.<\/em> , a figurative way of denoting not the depriving them of independence<\/em> in a Christian point of view (Hofmann), which the reader could the less guess, since it was already said in ., but the course of greedily gathering to themselves all their property<\/em> . Comp. Psa 53:5<\/span> ; Mat 23:13<\/span> ; Luk 15:30<\/span> ; Add. to Est 1:11<\/span> ; Hom. Od.<\/em> iii 315: , Dem. 992. 25; Aesch. c. Tim.<\/em> 96. So also the Latin devorare<\/em> (Quintil. viii. 6). Comp. also Jacobs, ad Anthol.<\/em> X. pp. 217, 230. Rckert, who will not concede the avarice of the opponents (see on 2Co 11:12<\/span> ), explains it of rending the church into parties<\/em> . Quite against the meaning of the word; for in Gal 5:15<\/span> stands alongside. And would it not be wonderful, if in such<\/em> a company of worthlessness avarice were wanting?<\/p>\n ] sc.<\/em> , captures you<\/em> . Comp. 2Co 12:16<\/span> . The figure is taken from hunting<\/em> , and denotes the getting of somebody into one’s power (Dem. 115. 10, 239. 17) in a secret way, by machinations, etc. (hence different from ). Comp. Reiske, Ind. Dem.<\/em> , ed. Schaef. p 322: “devincire sibi mentes hominum deditas et veluti captas aut fascino quodam obstrictas.” This meaning is held by Wolf, Emmerling, Flatt, Billroth, Rckert, de Wette, Osiander, and others. The usual<\/em> older interpretation: if any one takes your goods<\/em> from you (so also Ewald), is to be set aside, because would necessarily have to be supplied, and because already the far stronger has preceded. The same is the case with Hofmann’s interpretation: if any one seizes hold on you<\/em> (“ treats you as a thing<\/em> ”), which after the two previous points would be nothing distinctiv.<\/p>\n ] exalts himself<\/em> (proudly). See the passages in Wetstein. As in this clause cannot be again supplied, and thus the supplying of it is interrupted, is again added<\/em> in the following<\/em> claus.<\/p>\n . ] represents an extraordinary, very disgraceful and insolent maltreatment. Comp. 1Ki 22:24<\/span> ; Mat 5:39<\/span> ; Luk 22:64<\/span> ; Act 23:2<\/span> ; Philostr. vit. Apoll.<\/em> vii. 23. On the impetuous fivefold repetition of , comp. 1Ti 5:10<\/span> .<\/p>\n 20 For ye suffer, if a man bring you into bondage, if a man devour you<\/em> , if a man take of you<\/em> , if a man exalt himself, if a man smite you on the face. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 20. For ye suffer, if, &c.<\/strong> ] As the Popish penitentiaries, those miserably misled and muzzled creatures. They write of our King Henry II, that going to Canterbury to visit the sepulchre of his own martyr, Thomas Beckett, coming within sight of the church, he alighted, and went three miles on his bare feet, which with the hard stones were forced to yield bloody tokens of his devotion on the way. (Daniel’s Hist.) Clemens V, pope, caused Dandalus, the Venetian ambassador, to come before him tied in chains, and to wallow under his table with dogs, while his Holiness sat at supper. The pope lashed Henry IV of France (in the person of his ambassador at Rome) after the singing of every verse of Miserere<\/em> , until the whole Psalm was sung out. Sed exorto iam evangelii iubare, sagaciores (at spero) principes ad nutum Romani Orbilii non solvent subligacula, <\/em> saith a great divine. (Gab. Powell on Tolerat.)<\/p>\n<\/p>\n If a man take of you<\/strong> ] By way of gratuity, but not of wages; or by their followers, and not by themselves. No Capuchin a<\/em> among the Papists may take or touch silver. This metal is as very anathema to these, as the wedge of gold to Achan; at the offer whereof he starts back, as Moses from the serpent. Yet he carries a boy with him that takes and carries it, and never complains of either metal or measure.<\/p>\n<\/p>\n a<\/em> A friar of the order of St. Francis, of the new rule of 1528. So called from the sharp-pointed capuche, adopted first in 1525, and confirmed to them by Pope Clement VII in 1528. D <\/p>\n 20.<\/strong> ] for<\/strong> (proof that they could have no objection to so innocent a man as a fool<\/em> , when they tolerated such noxious ones as are adduced) ye endure (them), if<\/strong> (as is the case) one brings you into slavery<\/strong> (the mere abstract act as regarded 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
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