Exegetical and Hermeneutical Commentary of Proverbs 19:2
Also, [that] the soul [be] without knowledge, [it is] not good; and he that hasteth with [his] feet sinneth.
2. that the soul be without knowledge ] If with R.V. text we retain this rendering, we may well recognise in the rendering of R.V. marg. a true explanation of the proverb:
“Desire without knowledge is not good;
And he that hasteth with his feet misseth his way.”
“The soul,” however fervently and however rightly it desires, needs knowledge to bring its desires to good effect. “Holy desires” must be directed by “good counsels,” if they are to issue in “just works.” And to start hastily on our path, whether material or moral, without such knowledge and counsel, is to miss our way; to wander, or to sin.
sinneth ] Lit. misseth the mark. Comp. Jdg 20:16.
Fuente: The Cambridge Bible for Schools and Colleges
Pro 19:2
Also that the soul be without knowledge, it is not good.
The advantages of knowledge to the lower classes
I. The utility of knowledge in general. The extent to which we have the faculty of acquiring knowledge forms the most obvious distinction of our species. As the power of acquiring knowledge is to be ascribed to reason, so the attainment of it mightily strengthens and improves it, and thereby enables it to enrich itself with further acquisitions. Knowledge, in general, expands the mind, exalts the faculties, refines the taste of pleasure, and opens numerous sources of intellectual enjoyment. The moral good of the acquisition of knowledge is chiefly this, that by multiplying the mental resources it has a tendency to exalt the character, and, in some measure, to correct and subdue the taste for gross sensuality. Some think that the instruction of the lower classes will make them dissatisfied with their station in life; and by impairing the habits of subordination, endanger the tranquillity of the state. But, in truth, nothing renders legitimate governments so insecure as extreme ignorance in the people. The true prop of good government is the opinion, the perception, on the part of the subject, of benefits resulting from it. Nothing can produce or maintain that opinion but knowledge. Of tyrannical and unlawful governments, indeed, the support is fear, to which ignorance is as congenial as it is abhorrent from the genius of a free people. Ignorance gives a sort of eternity to prejudice, and perpetuity to error.
II. The utility of religious knowledge in particular. Religion, on account of its intimate relation to a future state, is every mans proper business, and should be his chief care. The primary truths of religion are of such daily use and necessity, that they form, not the materials of mental luxury, so properly as the food of the mind. Two considerations may suffice to evince the indispensable necessity of Scriptural knowledge.
1. The Scriptures contain an authentic discovery of the way of salvation.
2. Scriptural knowledge is of inestimable value on account of its supplying an infallible rule of life. Of an accountable creature, duty is the concern of every moment, since he is every moment pleasing or displeasing God. Hence the indispensable necessity, to every description of persons, of sound religious instruction, and of an intimate acquaintance with the Scriptures as its genuine source. (R. Hall, M. A.)
Evils of popular ignorance
I. The evils of ignorance. The faculties of reason, and judgment, and moral determination, must ever distinguish man from the beast that perisheth, must for ever constitute the true dignity of human nature; but then faculties and powers are of little value in themselves, and if they be not cultivated and developed, and directed to some specific end. Instruction is to man what culture is to plants. When he is deprived of its aid, his powers will either lie wholly dormant, or that which they bring forth, like the productions of the uncultivated plant, will be wild and worthless. Ignorance is not good for man, in regard of his social advancement. To the improvement of the mind all nations owe whatever of social blessing they enjoy. The comforts and conveniences of life, the useful and productive arts, the blessings of law and order and good government, are all derived to us from an elevated condition of the national intelligence. Ignorance may be considered as negative of everything that is good and useful: it is the night of a nations life, during which it can neither work for itself nor for others. Of all despotisms, the despotism of ignorance is the most tyrannical; its will is the only law it recognises, and it hates the light of reason as the night-bird dreads the sun. Ignorance is not good for the cause of national morality and virtue. Virtue can no more exist without a certain amount of knowledge than an animal can exist without life. In proportion as ignorance prevails morality will be destroyed. Ignorance is not good for a mans individual happiness. Ignorance is a state in which all the finer feelings of the human soul are locked up, and the subject of it is deprived of some of the purest forms of moral happiness and enjoyment. Right knowledge tends to promote a mans happiness, even with regard to the present state. Such knowledge will be found to have an ulterior effect upon a mans character; it will awaken within him many pure and elevating emotions.
II. The nature and objects of true knowledge. It may be questioned whether the term education is understood in the plain, broad, comprehensive sense in which Hooker defined it, by whom it was made to comprehend the cultivation of all the moral, spiritual, immortal powers of man. The knowledge that it is not good for the soul to be without, includes a knowledge of Holy Scripture. Through this knowledge we get knowledge of other things–ourselves, redemption, sanctification. Without this knowledge a man cannot be moral, cannot be happy, cannot have peace in this life, cannot have hope for the life to come. It is not good that a man should be without knowing what are those remedial agencies which have been provided of God for lifting up his soul from its condition of degradation, and preparing it for endless happiness in the presence of his God. (Daniel Moore, M. A.)
The importance of knowledge
Man alone of all the creatures in this lower world is possessed of a rational, intelligent, and immortal soul. Whilst other creatures are made to look down upon the ground, man stands erect, with his lofty countenance looking up to the heavens. He can look abroad on the face of the earth, and understand, in some degree, and admire the wisdom and power and goodness manifested in the works of the great Creator. He has analysed the elements of air and water, and can even make them of their component gases. He can explore the trackless ocean, ride in safety on its swelling billows, and cut his liquid way to the most distant regions of the world. Man can acquire a knowledge of foreign languages, and thus converse with men of other climes and kindreds and tongues. Moreover, by means of written or printed characters, he can spread his thoughts around him yet wider and wider, and even after he has sunk into the grave he can thus mould the minds of generations to come. If, then, the mind of man be capable of such great things, and can exert such a mighty influence, we should take good care that, by affording it Christian knowledge and a religious training, it be rightly informed and properly directed. Thus science and devotion would walk hand in hand together, and lead on our youthful progeny to the knowledge of the true God, and of the duties which they owe to Him and to one another. That the soul be without knowledge, it is not good, is manifest from the consideration that without the knowledge of some useful art or science or business, man, ordinarily speaking, cannot procure the means of support, or fulfil the duties of his station in life. Moreover, that it is not good for the soul to be without knowledge may be inferred from the consideration that the faculties of the mind, on the one hand, are suited to the reception and pursuit of knowledge, and are strengthened and improved when they are so employed; whilst, on the other hand, the whole economy of nature is such as to invite us to examine and admire it. But doubtless the knowledge spoken of in the text relates principally to Divine things. What is the light of science apart from the light of Christ? Now, that the soul be without this knowledge, it is not good–
I. With regard to the individual himself.
1. It is not good, because such a state is unhappy and unprofitable. He that is wise may be profitable unto himself. But how unprofitable is the state of a child growing up without the knowledge of what is necessary to his welfare both in time and through eternity!
2. Such a state is not good, because it is not a safe one. In what an awfully insecure state is the soul that is without the knowledge of God! Any moment the thread of life may be cut asunder, and then shall his desire and expectation perish!
II. In regard to others.
1. In regard to God and His work. It is true that our goodness extendeth not to Him. Our knowledge cannot augment His infinite stores of knowledge. Neither does He need our services. They cannot profit Him, nor add to His perfection and blessedness. But still, in a lower sense, God may be said to need the instruments or agents which He is pleased to make use of in accomplishing His designs. It is manifest that without the knowledge of which I am speaking we cannot be fit instruments in the hands of God for performing His work, for establishing and extending His kingdom through the world.
2. It is not good in regard to our fellow-men. How should he who is without knowledge fulfil the relative and social duties of life, giving to each his due, and benefiting all within his sphere of action? (T. H. Terry, B. A.)
Ignorance is not good
I. Man is possessed of an immortal principle which, once called into existence, is by its very constitution coeval with its maker. Man has a soul. God has provided for the supply of the soul as well as of the body. The mental aliment is knowledge.
II. Prove in what respect it is not good that the soul be without knowledge. The knowledge meant is–
1. The knowledge of God as revealed in His Word.
2. A knowledge of Christ crucified.
3. The knowledge of ourselves as fallen moral beings.
4. The knowledge of our threefold duty to God, to our neighbour, and to ourselves.
(1) It is not good for a mans self, whether we consider him as a solitary or a social being.
(2) It is not good for others. Man, as even heathen moralists maintain, was made for his fellow-creatures as well as for himself. As causes produce effects, so ignorance produces rudeness, incivility, insubordination, and, too frequently, cunning, dishonesty, cruelty, sensuality, and every evil work. It cannot be good for others that they should be left without knowledge. (J. W. Niblock, D. D.)
The benefit of religious knowledge
There are things which we can and things which we cannot know. God hath set a limit to mans capacity of knowing, as to his faculty of hearing and seeing. There are things hid altogether from mortal ken. Still are there unhallowed longings after the fruit of the tree of knowledge. All that we may know let us set ourselves with energy to acquire. The benefits of knowledge may be traced in the progress of civilisation. It is knowledge which makes the difference between the refined Chinaman and the brutalised Kaffir.
1. If the soul be left without knowledge, it will be unable to detect the false maxims of the world, and of course to avoid the consequences to which they lead.
2. It is not good that the soul be without knowledge, lest we should be contaminated with the noxious errors on religious subjects which prevail so extensively amongst us in the present day.
3. Let the Christian remember that he must not be content with his present attainments. (Albert Bibby, M. A.)
The soul without knowledge
Other translations of this verse are, It is not good for the soul to be without caution, for he that hasteth with his feet sinneth; or Quickness of action, without prudence of spirit, is not good, for he that hasteth with his feet sinneth; or Fervent zeal without prudence is not good, etc.; or Ignorance of ones self is not good, etc. There does not appear the least necessity for any alteration of the received version.
I. That ignorance is not good for the soul. The soul without knowledge is not good. This will appear if we consider three things.
1. That an ignorant soul is exceedingly confined. The mind cannot range beyond what it knows. The more limited its information, the narrower is the scene of its activities. The man of enlarged scientific information has a range over vast continents, whereas the ignorant man is confined within the cell of his senses. Our souls get scope by exploring the unknown. Knowledge, says Shakespeare, is the wing on which we fly to heaven.
2. That an ignorant soul is exceedingly benighted. The contracted sphere in which it lives is only lighted with the rushlight of a few crude thoughts. Knowledge is light. The accession of every true idea is a planting of a new star in the mental heavens. The more knowledge, the brighter will sparkle the sky of your being.
3. That an ignorant soul is exceedingly feeble. Exercise and food are as essential to the power of the mind as they are to the power of the body. Knowledge is at once the incentive to exercise it and the aliment to strengthen. Ignorance, says Johnson, is mere privation by which nothing can be produced; it is a vacuity in which the soul sits motionless and torpid for want of attraction. And, without knowing why, we always rejoice when we learn, and grieve when we forget. Truly the soul without knowledge is not good. Of what good are limbs without the power of exercise; what good are eyes without light?
II. Ignorance is perilous to the soul. Ignorance is more than a negative evil, it is a positive curse. The text teaches that ignorance–
1. Exposes to sinful haste. He that hasteth with his feet sinneth. Men without knowledge are ever in danger of acting incautiously, acting with a reckless haste. As a rule the more ignorant a man is the more hasty he is in his conclusions and steps of conduct. The less informed the mind is the more rapid and reckless in its generalisation. Impulse, not intelligence, is the helmsman of the ignorant soul.
2. It exposes to a perversity of conduct. The foolishness of man perverteth his way. What is foolishness but ignorance? Ignorant men are terribly liable to perversity of conduct in every relation of life, and especially in relation to the great God. The murderers of Christ were ignorant. Paul says, had they known it, they would not have crucified the Lord of glory.
3. It exposes to impiety of feeling. Ignorant men are ever disposed to find fault with God. Ignorance is peevish. It is always fretting. Learn that a nation of ignorant souls is not only a nation of worthless men, but a nation liable to the commission of terrible mistakes and crimes. Men should get knowledge for the sake of becoming useful. (D. Thomas, D. D.)
The evil of ignorance
I. A case supposed. A soul without knowledge. This is not to be understood absolutely. All knowledge is not blessing, nor all ignorance misfortune. The knowledge specified in the text may imply–
1. A knowledge of the works of God in creation. God is known by His works. Their vast magnitude serves to display His power. Their amazing extent shadows forth His immensity. The admirable harmony that prevails among them evidences His wisdom. And the ample provision made for all creatures exhibits His goodness.
2. A knowledge of our particular calling, trade, or profession. No man is obliged to know everything, but every man ought to know what he professes to know.
3. A knowledge of the will of God, as revealed in the Bible. This revelation is so plain that he may run that readeth it; so ample as to embrace the whole of our duty; so repeated that we have precept upon precept; so circumstantial as to mark every description of character, and identify every variety of situation; so impartial as to know no distinction between the monarch and the beggar; and so full and perfect that nothing can be added to it. Our knowledge of the will of God should be Scriptural, spiritual, experimental, and practical.
II. An affirmation made concerning it. It is not good.
1. It is not good, as it does not harmonise with the original purpose of God in the formation of man.
2. It is not good, as it is not commendable.
3. As it is not beneficial.
4. As it is not comfortable.
5. As it is not safe. From this subject let us learn{l) What gratitude is due to God, who hath afforded us such facilities for the acquisition of knowledge.
(2) How diligently we should use the means with which God hath favoured us for augmenting our stock of knowledge.
(3) Let us commiserate the circumstances of those who are destitute of the means of information. (Sketches of Four Hundred Sermons.)
The evil tendency of education not based on religion
What is meant by knowledge? An acquaintance with those truths the perception and practice of which will duly qualify us both for our present and future state of existence. To this end we should know ourselves, our capacities, our duties, our particular business or vocation in life; the state of things in which we are placed, the character of mankind in general, and the nature of our social and civil relations. We should know also the revealed character of God; the position in which we stand to Him, the nature of His transactions with the human race, our present condition and future destiny. The matter and extent of knowledge is almost infinite. Exhibiting, as the mind does, a most varied scale of intellectual strength, a corresponding variety in the measure of knowledge is the necessary consequence. Considerations for confirming and illustrating the truth that for the soul to be without knowledge is not good:
1. The human mind is evidently framed for the acquisition of knowledge.
2. A certain degree of knowledge is absolutely necessary to enable men duly to perform their parts in life.
3. Knowledge tends to increase the influence and usefulness of its possessor.
4. It tends to increase the pleasures of life, by opening new sources of innocent enjoyment. If we would give men an education suitable to their character and destinies, we must attend to the cultivation of the heart as well as that of the head. We must make religion a prominent feature in our systems of instruction. Without religion, worldly knowledge, by stimulating the pride and pravity of a corrupt heart, may do much injury. When the foundation of morality and religion is firmly laid, we may proceed with safety to erect the superstructure of human science and general knowledge. But while education may teach men their duty, it cannot enable them to perform it. Religion alone can do that. He who would establish a system of education without making religion the basis of it, is like a man who builds his house upon the sand. He will find the corruptions of human nature too strong for his intellectual barrier. There is no more effectual method of checking the progress of socialism and infidelity than a system of sound, solid, and religious education. Then educate the rising generation, but do so in a sound and Scriptural manner. (E. B. Were, M. A.)
Knowledge essential to mans welfare
In what senses does the writer affirm the text?
1. In the personal sense. To man as an individual. Knowledge gives him mental occupation.
2. In a domestic sense. The family circle, or household, is the first and simplest form of society. It is necessary to its well-being that a legitimate authority and a due subordination should exist in it. The duties of a parent cannot be performed without the advantages of knowledge.
3. In a social sense. In reference to the proper discharge of our duties towards friends and neighbours, superiors and inferiors.
4. In a political sense. If we desire to make a man a good member of the state, we must instruct him in the principles on which political society is formed, and by which alone can exist. We must teach him the grounds of moral obligation. And what are those grounds but the truths of religion? (Geo. Gibbon, M. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 2. Also, that the soul be without knowledge, it is not good] Would it not be plainer, as it is more literal, to say, “Also, to be without knowledge, is not good for the soul?” The soul was made for God; and to be without his knowledge, to be unacquainted with him, is not only not good, but the greatest evil the soul can suffer, for it involves all other evils. The Chaldee and Syriac have: “He who knows not his own soul, it is not good to him.” “Where no discretion is, there the soul is not well.” – Coverdale.
And he that hasteth with his feet sinneth.] And this will be the case with him who is not Divinely instructed. A child does nothing cautiously, because it is uninstructed; a savage is also rash and precipitate, till experience instructs him. A man who has not the knowledge of God is incautious, rash, headstrong, and precipitate: and hence he sinneth-he is continually missing the mark, and wounding his own soul.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The soul; which is the principal cause and director of all mens actions.
Without knowledge; without wisdom or prudence to discern his way, and what and how he ought to act in his several cases and concernments.
It is not good; it is very evil and pernicious.
That hasteth with his feet; that rashly and headily rusheth into actions without serious consideration. So two vices are here censured, the want of knowledge, and the neglect or disuse of knowledge in a mans actions.
Fuente: English Annotations on the Holy Bible by Matthew Poole
2. The last illustrates thefirst clause. Rashness, the result of ignorance, brings trouble.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Also, [that] the soul [be] without knowledge, [it is] not good,…. Without knowledge of things natural and civil, especially without the knowledge of God and Christ, and divine and spiritual things; to be without this is not good, yea, very bad; for men without such knowledge and understanding are, like the beasts that perish, and for lack of it do. Jarchi interprets it, without the law. Or, “to be without the knowledge of the soul is not good” e; so the Targum, Vulgate Latin, and Syriac versions,
“he that knoweth not his soul, it is not good for him;”
that does not know he has a soul, or however takes no more care of it than if he had none; who knows not the worth and value of it, its state and condition, and the danger it is in, and the only way of attaining the salvation of it;
and he that hasteth with [his] feet sinneth; who engages in anything ignorantly and rashly, he misses the mark, and fails in the performance of it, for want of due consideration and care. The Targum is,
“he that is swift with his feet to evil is a sinner;”
whose feet run to evil, to commit robbery, as Aben Ezra; or to shed blood; see Pr 1:16.
e So Vatablus; or “without care of it”, Schultcns.
Fuente: John Gill’s Exposition of the Entire Bible
2 The not-knowing of the soul is also not good,
And he who hasteneth with the legs after it goeth astray.
Fleischer renders as the subj. and as neut. pred.: in and of itself sensual desire is not good, but yet more so if it is without foresight and reflection. With this explanation the words must be otherwise accentuated. Hitzig, in conformity with the accentuation, before us: if desire is without reflection, it is also without success. But where denotes desire or sensuality, it is always shown by the connection, as e.g., Pro 23:2; here , referring to the soul as knowing (cf. Psa 139:14), excludes this meaning. But is certainly gen. subjecti; Luzzatto’s “self-knowledge” is untenable, for this would require ; Meri rightly glosses by . After this Zckler puts Hitzig’s translation right in the following manner: where there is no consideration of the soul, there is no prosperity. But that also is incorrect, for it would require ; is always pred., not a substantival clause. Thus the proverb states that is not good, and that is equivalent to (for the subject to is frequently, as e.g., Pro 17:26; Pro 18:5, an infinitive); or also: is a virtual noun in the sense of the not-knowing of the soul; for to say was syntactically inadmissible, but the expression is , not ( ), because this is used in the sense unintentionally or unexpectedly. The which begins the proverb is difficult. If we lay the principal accent in the translation given above on “not good,” then the placing of first is a hyperbaton similar to that in Pro 17:26; Pro 20:11; cf. , Pro 17:11; , Pro 13:10, as if the words were: if the soul is without knowledge, then also ( eo ipso ) it is destitute of anything good. But if we lay the principal accent on the “also,” then the meaning of the poet is, that ignorance of the soul is, like many other things, not good; or (which we prefer without on that account maintaining
(Note: The old interpreters and also the best Jewish interpreters mar the understanding and interpretation of the text, on the one side, by distinguishing between a nearest and a deeper meaning of Scripture ( and ); on the other by this, that they suppose an inward connection of all the proverbs, and expend useless ingenuity in searching after the connection. The former is the method especially adopted by Immanuel and Meri, the latter has most of all been used by Arama.)
the original connection of Pro 19:1 and Pro 19:2), that as on the one side the pride of wisdom, so on the other ignorance is not good. In this case belongs more to the subject than to the predicate, but in reality to the whole sentence at the beginning of which it stands. To hasten with the legs ( , as Pro 28:20) means now in this connection to set the body in violent agitation, without direction and guidance proceeding from the knowledge possessed by the soul. He who thus hastens after it without being intellectually or morally clear as to the goal and the way, makes a false step, goes astray, fails ( vid., Pro 8:36, where is the contrast to ).
Fuente: Keil & Delitzsch Commentary on the Old Testament
2 Also, that the soul be without knowledge, it is not good; and he that hasteth with his feet sinneth.
Two things are here declared to be of bad consequence:– 1. Ignorance: To be without the knowledge of the soul is not good, so some read it. Know we not our own selves, our own hearts? A soul without knowledge is not good; it is a great privilege that we have souls, but, if these souls have not knowledge, what the better are we? If man has not understanding, he is as the beasts, Ps. xlix. 20. An ignorant soul cannot be a good soul. That the soul be without knowledge is not safe, nor pleasant; what good can the soul do, of what is it good for, if it be without knowledge? 2. Rashness. He that hastes with his feet (that does things inconsiderately and with precipitation, and will not take time to ponder the path of his feet) sins; he cannot but often miss the mark and take many a false step, which those prevent that consider their ways. As good not know as not consider.
Fuente: Matthew Henry’s Whole Bible Commentary
Knowledge A Necessity
Verse 2 is linked to verse 1 by the word “also” and contrasts the better-off status of verse 1a with the “not good” position of the person without knowledge. Verse 2b declares that he that hasteth (make foolish, snap judgment, wrong decisions) sinneth, thus misses the upright way, Vs. 8; 21:5; 28:20; 29:20.
Fuente: Garner-Howes Baptist Commentary
CRITICAL NOTES.
Pro. 19:2. Sinneth, literally goeth astray. Delitzsch reads the last clause, He who hasteneth with the legs after it goeth astray.
Pro. 19:3. Perverteth, rather overtures, ruins.
MAIN HOMILETICS OF Pro. 19:2-3
IGNORANCE LEADING TO SIN
I. The soul of man cannot be absolutely without knowledge. There is some knowledge which comes to the soul without any effort on the part of the man, which he has but to live to acquire, just as he has but to open his eyes to see. He is conscious of his own existenceof his personal identity as apart from all the beings and things by which he is surrounded, and of his capability of suffering and enjoyment, of hope and despair. And because of the light within him he cannot be altogether ignorant of the difference between right and wrong, between truth and falsehood. But his necessary knowledge extends to beings and things outside of himself. He knows without any effort much about the men and things which surround him, and the visible things of creation make it impossible that he should be altogether ignorant of the existence of the invisible God and Creator. So the apostle argues in Rom. 1:20.
II. There is a knowledge which it is good to be without. There is a knowledge which human nature in its original dignity and sinlessness did not possess, the absence of this experimental knowledge was an essential element of its blessedness. The ignorance of evil was a blessed ignorance in which mans Creator would have kept him but for his own wilfulness, and the knowledge of which brought him misery. It is the blessedness of the unfallen spirits who have kept their first estate, that although they are conscious of the existence of evil in the universe, they have no experimental knowledge of it, and this ignorance constitutes the blessedness of the ever-blessed God Himself. Those sons of men who, because they are, and ever have been, in perfect health, know nothing experimentally of bodily pain or weakness, find it very good to be without this knowledge, and how much more good is it to be without a knowledge of soul disease and spiritual suffering.
III. But there is an acquired knowledge which is indispensable to a mans well-being. Intellectual knowledge of some kind is necessary to prevent a man from being a shame to himself and a cumberer of the land. The well-being of the community depends upon one mans knowing some one thing that another man does not know; no man can know all things or even many things; no man, however great his knowledge, has enough of it to make him independent of the knowledge of others, but every man ought to have such a thorough knowledge of some facts and truths as to enable him to minister first to some of his own daily needs and to contribute something to the well-being of his fellow creatures. Some men must have theoretical knowledge, and others must know how to reduce theories to practicethe knowledge of the one is useless without the knowledge of the other. It behoves some men to investigate the history of the past, and to use the knowledge they so acquire for the good of the present generation, but while they are doing this it is indispensable that others should acquire a knowledge of things as they are at present, and should utilise their knowledge for the attainment of other ends which are quite as good. But intellectual knowledge of some kind is also necessary for the well-being of the mind itself. Mans mind can no more feed upon itself and be healthy than his body can feed upon itself and live. As the body needs to receive matter into itself to nourish and sustain it, so the mind needs to receive ideas upon which to feed and by which to grow. Without such a reception the intellectual part of a man remains undeveloped, and he is very far from the creature, intellectually considered, that God intended him to be. But there is a kind of knowledge even more needful for man to possess than that which will merely enlarge his mind or promote his temporal well-being. If his existence is to be really blest he must know things which relate to his spiritual well-beinghe must be acquainted with the will of God concerning him, both in relation to the life that now is and to that which is to come. It is a calamity to be ignorant of things which fit a man to make the best of the present life, but it is a far greater calamity to be without that knowledge which fits a man for a blessed life beyond death. No man who possesses the revealed Word of God in the Scriptures need be without this most blessed and indispensable knowledgeeveryone who thirsts for it may drink of this living water, and every hungry soul may eat of this bread and learn what are the thoughts of God concerning him, and what are the Divine purposes concerning his present and his future (Isa. 55:1-7). And to be without this knowledge is indeed not good, for it prevents the soul from recovering its lost and original dignity. A knowledge of the glorious God in the face of Jesus Christ is the means by which we are delivered from the penalty and power of sin, and more than recover the position lost by mans fall. Ignorance here is indeed a fatal ignorance in those who have the knowledge within their reach; it is not good for any human soul to be without this knowledge, and it is most soul-destroying to those who have only to seek it in order to find it.
IV. Some of the evil consequences which flow from ignorance in general and from ignorance of God in particular.
1. Ignorance leads to hasty action, and consequently often to wrong action. For he that hasteth with his feet sinneth, and the foolishness of man perverteth his way. In common and every-day life we find that the most ignorant people are the least cautious, and act with the least reflection. Knowledge teaches men to think before they act, for it makes men more alive to the importance of their actions. A child will play with gunpowder with as little hesitation as he would with common dust, but a man would not do so, because he knows what would be the consequence if it ignited. A man who had never been in a coalmine, and who was ignorant of the dangers of fire-damp, would be very likely to descend the shaft and enter hastily into the gloomy passages without first testing the state of the air, but a miner would not do so, because he knows more about the matter. He would advance cautiously, and ascertain what was before him before he ventured far. So people who are ignorant of the mind and will of God as revealed in His word act without much thought as to the consequences of their actionsthey enter upon a road at the impulse of a passing fancy, without asking themselves whither it leadsthey decide upon a certain course of action without thought of the consequences. And such hasting with the feet is always a perversion of a mans way, a wandering from the right path, for a fallen man does not forsake the evil and choose the good by instinct but by effort founded upon reflection.
2. Spiritual ignorance leads to rebellion against God. It is only a man who does not know God, who frets against the Lord. A child because he is ignorant of his fathers motives will fret against the wise and kind restrictions which that father places around him. So men wilfully ignorant that whenever God says Thou shalt not He is only saying Do thyself no harm, chafe and fret against His moral laws. They will not set themselves to obtain that knowledge of God which the gospel reveals and consequently they look at all His commands through a cloud of ignorance which makes them grievous and heavy instead of easy and light. And there are many mysteries connected with Gods government that will tend to make mens hearts fretful and discontented if they remain in ignorance of His character. There are many problems in connection with mans present life which he cannot solvemany apparent contradictions, and much which looks like injustice on the part of Him who rules the world, and every soul who does not know God as He is revealed in His Son will, when he thinks on these things, is likely to be led to harbour rebellious thoughts against Him. When we consider the evil which flows from ignorance of God we can better understand how it is that the knowledge of the Lord is so often used in Scripture as synonymous with all that can bless and elevate mankind (see Isa. 11:9, etc.)
OUTLINES AND SUGGESTIVE COMMENTS
We should desire first the enlightening of the eyes and then the strengthening of the feet. Hence Make me to understand the way of Thy precepts, and then, I will run the way of Thy commandments (Psa. 119:27; Psa. 119:32). He that would sail safely must get a good pilot before good rowers. Swift horses, without a skilful waggoner, endangers more. He that labours for feet before he has eyes, takes a preposterous course; for, of the two the lame is more likely to come to his journeys end than the blind. Hence we see that there is more hope of a vicious person that hath a good understanding, than of an utterly dark and blind soul, though he walks upon zealous feet. Learn to know God. How shall we believe on Him we have not known? (Rom. 10:14). Knowledge is not so much slighted here, as it will be wished hereafter. The rich man in hell desires to have his brethren taught (Luk. 16:28). Sure if he were alive again, he would hire them a preacher. The people are destroyed for lack of knowledge. (Hos. 4:6). If we see a proper man cast away at the sessions for a non legit, with pity we conclude he might have been saved, if he could have read. At that general and last assizes, when Christ shall come in flaming fire, woe be to them that know not God (2Th. 1:8). For He will pour out His fury upon the heathen, that know Him not, and upon the families that call not on His name (Jer. 10:25). In Pro. 9:18, the new guest at the fatal banquet is described by his ignorance. He knoweth not what company is in the house, that the dead are there. It is the devils policy, when he would rob and ransack the house of our conscience, like a thief to put out the candle of our knowledge; that we might neither discern his purposes, nor decline his mischiefs. Indeed ignorance may make a sin a less sin, but not no sin. I obtained mercy, because I did it ignorantly, in unbelief, says the apostle (1Ti. 1:13). The sins of them that know are more henious than the sins of them that know not. But if thou hadst no other sin, thy ignorance is enough to condemn thee, for thou art bound to know. They that will not know the Lord, the Lord will not know them.T. Adams.
The most innocent of all faults might seem ignorance. The only sin (when philosophically stated) is ignorance. The chains that confine the lost (2Pe. 2:4) are darkness. The change that overtakes the saved is light (2Co. 4:6). The graces that adorn the Christian all flow from a new intelligence. Our text is literally exact. If the man has no knowledge, and that of a deep spiritual sort, his life is no good; that is, it possesses none, and is itself a horrid evil. And yet the concluding clause largely relieves the difficulty. The man, knowing there was something wrong, ought to pause, and grope about for the light, just as all would in a dark cavern. Instead of that he rushes darkly on. Here, the inspired finger is put upon the precise mistake. We are warned that we are in blindness. Why not hesitate, then, and cast about us? We push on, knowing we are in the dark. This is the photograph of the impenitent And yet, the wise man says, he ignores this point of wilfulness, and in his heart is angry with the Almighty. He perverteth, or subverteth his way, that is, totally upsets and ruins, so that it is no way at all. Nothing could describe more truly the sinners path, because it does not reach even the ends that he himself relied on. Death arrives, too, to wreck it totally. And though he has resisted the most winning arts to draw him unto Christ, yet, at each sad defeat, his heart is angry against Jehovah.Miller.
Pro. 19:2. Haste, as opposed to sloth, is the energy of Divine grace (Psa. 119:60; Luk. 19:6). Here, as opposed to consideration, acting hastily is sin. This impatience is the genuine exercise of self-will, not taking time to inquire; not waiting for the counsel of the Lord. Godly Joshua offended here (Jos. 9:14-15). Sauls impatience cost him his kingdom (1Sa. 13:12). Davids haste was the occasion of gross injustice (2Sa. 16:3-4).Bridges.
Religion a sentiment and a science. I know of no attack on Christianity more artfully made than that which is attempted when a distinction is attempted to be drawn between religion and theology. Let us see what the value of religion is, when it is separated from theology. We are told that religion is a sentiment, a temper, a state of mind. Theology is a science, a pursuit, a study. and it is asserted or insinuated that it may be well with the soul, although it be destitute of spiritual knowledge. But we, who are called Christians, by the very name we bear, imply that more than devotional sentiment is necessary to make a religious man You must accept Jesus as the only Saviour if you would escape perdition, and how can you accept Him unless you know Him? Nay, further, how can you accept Him unless you know yourself? There are many other things which we ought to know and believe, to our souls health and comfort; but the soul that is without knowledge of this, the great Christian scheme, the Divine plan of salvation, is only nominally and by courtesy a Christian soul Except as bearing upon these truths, the religious sentiment is a luxury and nothing more It is not the theoretical distinction between the sentiment and the science that we censure, but their separation and divorce.Dean Hook.
Pro. 19:3. Such was the foolishness of Adam! First he perverted his way; then he charged upon God its bitter fruit. God, making him upright, made him happy. Had he been ruled by his will, he would have continued so. But, seeking out his own inventions (Ecc. 7:29), he made himself miserable. As the author of his own misery, it was reasonable that he should fret against himself, but such was his pride and baseness, that his heart fretted against the Lord, as if he, not himself, was responsible (Gen. 3:6-12). Thus his first-born, when his own sin had brought punishment on him, fretted, as if it were greater than he could bear. (Ib. Pro. 4:8-13). This has been the foolishness of Adams children ever since. God has linked together moral and penal evil, sin and sorrow. The fool rushes into the sin, and most unreasonably frets for the sorrow; as if he could gather grapes from thorns, or figs from thistles. (Mat. 7:16). He charges his crosses, not on his own perverseness, but on the injustice of God. (Eze. 18:25). But God is clear from all the blame (Jas. 1:13-14): He had shown the better; man chooses the worse. He had warned by his word and by conscience. Man, deaf to the warning, plunges into the misery; and, while eating the fruit of his own ways, his heart frets against the Lord. It is hard to have passions, and to be punished for indulging them. I could not help it. Why did he not give me grace to avoid it? (See Jer. 7:10). Such is the pride and blasphemy of an unhumbled spirit. The malefactor blames the judge for his righteous sentence. (Isa. 8:21-22; Rev. 16:9-11; Rev. 16:21).Bridges.
This was the case in Greece as well as in Judea; for Homer observed that men lay those evils upon the gods, which they have incurred through their own folly and perverseness. This is often the case with regard
1. To mens health. By intemperance indolence or too close application to business or unruly passions, they injure their frame and then censure the providence of God.
2. To their circumstances in life. Men complain that providence frowns on them when they have chosen a wrong profession, despising the advice of others or when they have brought themselves into straits by their own negligence.
3. To their relations in life. They complain of being unequally yoked when they chose by the sight of the eye, or the vanity and lusts of the heart. They complain that their children are undutiful when they have neglected their government.
4. To their religious concerns. They complain that they want inward peace when they neglect the appointed means of grace and that God giveth Satan power over them when by neglect they tempt the tempter.Job Orton.
For Homiletics on the main thought of Pro. 19:4 see on chapter Pro. 14:20, page 370.
SUGGESTIVE COMMENT
They are friends to the wealth, not the wealthy. They regard not qualis sis, but quantusnot how good thou art, but how great. These flatter a rich man, as we feed beasts, till he be fat, and then fall on him. These friends love not thy souls good, but thy bodys goods.T. Adams.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(2) Also, that the soul be without knowledge is not good.Ignorance is bad, as well as folly.
He that hasteth with his feet sinneth.Haste without knowledge misses the mark aimed at. (See above on Pro. 8:36.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. Without knowledge not good Both ignorance and want of consideration, which are closely allied, are the sources of error and sinful conduct.
Hasteth sinneth The figure in this latter clause is that of a person heedlessly running without looking whither he is going, and then missing the way, or the point of destination. “He that is hasty with his feet missteps.” Conant.
v. 2. Also, that the soul be without knowledge, Pro 19:2. Also, that the soul be, &c. The Chaldee renders this, He that knoweth not his soul, it is not good for him; he that hasteth with his feet into evil is a sinner. Solomon in this verse, says Bishop Patrick, observes two great springs of all our miscarriages; want of understanding, and want of deliberation. To make too much haste in a business is the way not to succeed; and to run blindly upon any thing is no less prejudicial to us in our undertakings. Both he that effects things without knowledge, and he that pursues what he understands without deliberation, runs into many mistakes, and commits many sins: for which the wise man shews in the next verse they must blame none but themselves; and never reflect upon God, as if he were negligent of them or hard to them; which men are prone to think when they have foolishly undone themselves.
DISCOURSE: 798 Pro 19:2. That the soul be without knowledge, it is not good.
THERE is nothing so highly prized as knowledge. No pains are deemed too great for the acquirement of it; no expense too large It is that which, more than any thing else, raises a man in public estimation, and gives him influence in the world [Note: If this were a subject for a Commemoration Sermon, before a Learned Body, the use and excellency of Learning should be largely opened, and form the first head of the Discourse. The second head would be. The superior importance of divine knowledge.] There is, however, a knowledge which is far from being duly appreciated; I mean, that which relates to the concerns of the soul. Yet is this, beyond all comparison, more important than the other. For this, St. Paul counted all things but as dross and dung. Without the attainment of human sciences, a man may be both holy and happy; but without divine knowledge he can have
I.
No directory for his ways
[Reason is very inadequate to guide our steps. We know not of ourselves how to walk and to please God. The wisest of heathen philosophers were but blind conductors in the paths of real holiness: they understood not what holiness was. Of humility, which is the very foundation of holiness, they had no just ideas. So it is with unenlightened Christians. They see little beyond forms and external duties. The exercise of spiritual affections is beyond their attainment or their aim. Of an entire superiority to the world, and a total surrender of themselves to God, they have no conception; unless, indeed, it be in a way of monastic institutions, where the duties of social life are overlooked, and form is substituted in the place of vital power. Of a life of faith in particular, a person uninstructed in the Gospel can have no proper views. Being ignorant of Christ, he cannot see what a fulness there is in him of wisdom and righteousness, and sanctification and redemption; or what necessity there is for the sinner to receive supplies from it, by the daily exercises of faith and prayer. In a word, from a man ignorant of the Gospel, every thing that constitutes vital godliness is concealed. He has no higher principle than that of fear; no better standard than that of heathen morals; no nobler end than that of saving his own soul. As for being constrained by the love of God, or aspiring to a full conformity to the divine image, or living altogether for the glory of Gods name, he knows it not; yea, he regards it rather as fanciful, enthusiastic, impracticable, and absurd. Not feeling his obligations to his Redeemer, he wants the entire spring of vital godliness, and can rise no higher than to the low attainment of heathen morals. Tell me then whether he be not in a truly pitiable state.]
II.
No remedy for his sins
[Every man feels himself to be a sinner, and to stand in need of forgiveness with God. But a man ignorant of the Gospel, seeks remission only in a round of duties, or in mortifications of human origin. He sees not his need of a Mediator, through whose obedience unto death he is to obtain acceptance with God. He knows not of the fountain which was opened for sin upon the cross; and therefore he cannot wash in it. He knows not of a righteousness wrought out for him; and therefore he cannot clothe himself with it. The great and precious promises which God has given us in his word, have, in his mind, but little weight, little reality. His repentances, his reformations, his alms-deeds and works of charity, these form his chief dependence, and these administer to him his principal consolation. Hence he never acquires any solid peace. He always has a secret misgiving that he has not obtained peace with God: and he has no conception of what is meant by the joy of faith. The true Believer rejoices in the Lord with joy unspeakable and full of glory. But to this the poor blind moralist can never attain: and therefore he can never enter into the glorious liberty of the children of God. In what a lamentable condition then is he!]
III.
No support in his troubles
[Man is born to trouble, as the sparks fly upward. But to those who have received the Gospel, there are consolations that bear them up above all their afflictions. They know from whence all their trials spring, even from the hand of God himself. They see them to be the fruit of a Fathers love, sent for the production of the most gracious ends. They feel within themselves their humbling, sanctifying efficacy. They perceive that they are instrumental to the carrying on of Gods work within them, and to the augmenting of that weight of glory which shall be accorded to them at the last day. But of all this the man who is uninstructed in the Gospel is altogether ignorant. He has little except the principles of philosophy for his support. He feels that he cannot ward off affliction: and that to repine under it, is only to augment its pressure: and that, consequently, patience is his truest wisdom, But to glory in tribulation, and be thankful for it, and take pleasure in it, are attainments of which he has no conception, Truly to be thus ignorant, it is not good.]
IV.
No strength for his duties
[An unenlightened man, of necessity, engages in duty depending only on his own strength. He knows not what union with Christ is; or what is that vital energy which is derived from him, as from a vine to its branches, or from the head to the members of a body. Nor is he acquainted with the operations of the Holy Spirit, so as to be strengthened with all might by the Spirit in his inward man. In consequence of this, if he go forth to mortify sin, or conflict with Satan, or engage in any spiritual duty, he fails, and is ready to consider success as utterly unattainable. Being a stranger to the mighty working of Gods power, which wrought in Christ to raise him from the dead, and to set him above all the principalities and powers whether of heaven or hell, he conceives that similar conquests are not to be expected by mortal man; and that to rise thus superior to sin and Satan, is an object to be desired rather than attained. Hence he satisfies himself with the poor performances of outward duty; and never dreams of being changed into the image of the Lord Jesus, from glory to glory, by the Spirit of his God. Through the strength of Christ he might do all things: but, being ignorant of Christ, he is left to his own resources, and can do nothing. Say, Brethren, whether in this view also he does not fearfully illustrate the truth contained in my text.]
V.
No hope in his end
[At the approach of death, an unenlightened man is in a truly pitiable state. He has no other hope but what is founded on the uncovenanted mercies of his God, and a persuasion that he has done his duty to the utmost of his power. As for an assurance of faith, or a spirit of adoption enabling him to cry Abba, Father, he knows not of it; nor can imagine how it is that some attain such joy in the prospect of eternity. Of the covenant of grace, and of all its blessed provisions, he, alas! is ignorant. He cannot take hold of the promises of the Gospel, or rely on the faithfulness of God. He sees not how a title to heaven may be attained, or with what confidence it may be pleaded at the throne of grace. He sees not Christ as his forerunner, that is gone to prepare a place for him, and has engaged to come and take him to himself. Hence he clings to life even to the last; and never reckons death amongst his treasures, or accounts it gain to die. St. Paul well describes the state of such an one; that being ignorant of Gods righteousness, and going about to establish his own righteousness, and not submitting himself to the righteousness of God, he perishes at last under the guilt of all his sins. Whatever his exertions be in the pursuit of righteousness, he fails, because he seeks it by works, and not by faith only; for he stumbles at that stumbling-stone [Note: Rom 9:30-33; Rom 10:2-3.]; and thus, as God has said, he is destroyed for lack of knowledge [Note: Hos 4:6.]. The unhappy man living all his days without Christ, dies at last without hope [Note: Eph 2:12.]. Who will doubt now the truth of Solomons assertion, that for the soul to be without knowledge is the greatest calamity that can befall a man on this side the grave?]
And now, Brethren, what shall I say unto you? O, learn, To pity those who are in ignorance of the truth of Christ
[You would surely pity your friends and relatives, if you saw them destitute of the common faculties of men: but, believe me, they are still greater objects of pity, if, possessing all the faculties of men, they are ignorant of the Gospel. In what an awful state are they who have no directory for their ways, no remedy for their sins, no support in their troubles, no strength for their duties, and no hope in their end! Yet is this, indeed, the condition of all who are ignorant of Christ. They may be endued with human wisdom, and may be placed on the highest pinnacle of human glory; but yet a poor Lazarus, that is destitute of all that man values, is happier than they. Consider this, I pray you, and exert yourselves to the utmost of your power for the bringing of their souls to God and pity the heathen world, who are yet sitting in darkness and in the shadow of death. Pity also Gods ancient people, who have yet a veil upon their hearts, and who still reject that Saviour whom their fathers crucified. Concur in all the methods that are used for the enlightening of this benighted world: and if you see, indeed, that for immortal souls to be without knowledge is not good, address yourselves with all energy to the dispelling of the darkness that reigns throughout the world, and to the turning of men universally from darkness unto light, and from the power of Satan unto God.]
2.
To improve the means of grace which are afforded you
[Permit me to say, that you have the light set before you, and the whole counsel of God faithfully declared unto you. Do not then trifle with the opportunities which you enjoy. They are sent of God to make you wise unto salvation: and, if they be disregarded, they will greatly augment both your guilt and condemnation. In truth, if you had not such instructions, your guilt would be comparatively light, and your condemnation tolerable: but, with your advantages, your state will be worse than that of Sodom and Gomorrha, if you make not a suitable improvement of them. In attending on divine ordinances, learn to regard them as Bethesdas Pool, where, unless the waters be stirred, you will attend in vain; and beg of God to accompany them with power from on high, and to give them a saving efficacy to your souls.]
3.
To make a good use of the knowledge which you possess
[Be careful that you do not hold the truth in unrighteousness. The servant who knew his Lords will, and did it not, was beaten with more and heavier stripes than he who erred through ignorance. And you may be sure, that if the Lord Jesus Christ will be revealed at last in flaming fire, to take vengeance on them that knew not God, and obeyed not the Gospel; much more will he take vengeance on those who have trodden under foot his blood, and done despite to his Spirit of grace. If God have shined into your hearts, to give you the light of his Gospel, you must walk as children of the light and of the day. It is in this way only that you can shew the excellency of the Gospel, or convince the world that the knowledge you possess is of any real value. But, to make this improvement of the Gospel, much consideration will be necessary. The word of Christ must be treasured up in your minds, and must dwell in you richly in all wisdom. A mariner who will not consult his compass will derive no benefit from it: nor will you, if you do not take the word as a light unto your feet and a lantern to your paths. Solomon, in the words following my text, justly says, He that hasteth with his feet, sinneth: and so I say to you; If you will have your way acceptable unto God, you must apply to him constantly for fresh supplies of his grace, and must take heed unto your ways according to his word.]
Pro 19:2 Also, [that] the soul [be] without knowledge, [it is] not good; and he that hasteth with [his] feet sinneth.
Ver. 2. Also, that the soul be without knowledge, it is not good. ] An ignorant man is a naughty man. Ignorat sane improbus omnis, saith Aristotle, a Every bad minded man is in the dark; neither can any good come into the heart, but it must pass through the understanding; and the difference of stature in Christianity grows from different degrees of knowledge. The Romans were “full of knowledge,” and therefore “full of goodness.” Rom 15:14
And he that hasteth with his feet sinneth. a Eth., lib. iii.
not good. Illustrations: Syrians (1Ki 20:28); Jews (Isa 5:12, Isa 5:13); Saul (1Ti 1:13. Act 26:11); People and Priests (Hos 4:6); Pharisees (Mat 12:7); Judah (Hos 6:6); Peter (Mat 16:22); the rulers (Act 13:27. 1Co 2:8); Job (Job 33:8, Job 33:9; Job 34:5, Job 34:9, Job 34:35; Job 35:16; Job 42:3, Job 42:5, Job 42:6); Hezekiah (2Ch 32:31); Peter (Luk 22:33, Luk 22:34).
hasteth, &c. Illustrations: Joshua (Jos 9:15); Saul (1Sa 13:9, 1Sa 13:10, 1Sa 13:13, 1Sa 13:14; 1Sa 14:24-45); David (2Sa 16:4); the Prophet (1Ki 13:18, 1Ki 13:19); Peter (Joh 18:10).
sinneth. Hebrew. chata App-44.
Pro 19:2
Pro 19:2
“Also that the soul be without knowledge is not good; And he that hasteth with his feet sinneth.”
“Zeal without knowledge is not a good thing, for a man in a hurry makes a slip. In both of these verses, it is evident that the Anchor Bible has changed the meaning in order to give a better antithesis. The RSV, more faithful to the text, accepts the second clause of Pro 19:2, reading, “He who makes haste with his feet misses the way,” but retains the second clause of Pro 19:1 as we have it in the ASV. Many of the recent translations take unjustified liberties with the MT; and although their renditions are true enough, in most instances, it should be remembered that the end result of their changes gives us the words of men instead of the Word of God.
Pro 19:2. A double contrast: Soul without knowledge vs. hasteth with his feet and not good vs. sinneth. It is not good for one to be without knowledge when God has given us minds in which to store and which can use knowledge and many means by which to acquire it. God was pleased that Solomon wanted wisdom (1Ki 3:9-10). See also Pro 19:8. One without knowledge often acts hastily (No sense of caution) and errs as a result.
that the: Pro 10:21, Ecc 12:9, Isa 27:11, Hos 4:6, Joh 16:3, Rom 10:2, Phi 1:9
and: Pro 1:16, Pro 14:29, Pro 21:5, Pro 25:8, Pro 28:22, Job 31:5, Ecc 7:9, Isa 28:16
Reciprocal: 1Sa 25:13 – Gird ye 2Sa 16:4 – Behold Neh 5:9 – It is not Pro 7:7 – void
Fuente: Whedon’s Commentary on the Old and New Testaments
Fuente: The Popular Commentary on the Bible by Kretzmann
Fuente: Commentary on the Holy Bible by Thomas Coke
DIVINE KNOWLEDGE MOST DESIRABLE
1.
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: Old and New Testaments Restoration Commentary
Fuente: The Treasury of Scripture Knowledge