12<\/strong>. The wicked deviseth mischief against the righteous. Cp. Psa 37:7<\/em><\/span> ; Psa 37:32<\/em><\/span><\/em>.<\/p>\n gnasheth<\/em> &c.] Like a furious wild beast, eager to seize its prey. Cf. Psa 35:16<\/span>.<\/p>\n 12, 13<\/strong>. Stanza of Zayin<\/em>. The impotent rage of the wicked.<\/p>\n 12 20<\/strong>. Disappointment and destruction are the destiny of the wicked.<\/p>\n The wicked plotteth against the just – <\/B>Margin, practiceth. The Hebrew word means to plot; to lie in wait; to plan; to purpose; to devise. See Psa 31:13<\/span>. The meaning is, that wicked people lay their plans against the righteous, but that they will not be able to carry them out, or accomplish them, for they will be cut off, and the Lord will protect His friends.<\/P> And gnasheth upon him with his teeth – <\/B>An expression of rage or anger. See the notes at Psa 35:16<\/span>.<\/P> <\/p>\n Psa 37:12-15<\/span><\/p>\n The wicked plotteth against the just, and gnasheth upon him with his teeth.<\/em><\/p>\n<\/p>\n The plottings of the wicked against the good<\/strong><\/p>\n That <\/em>the wicked plot against the just is matter of history, and of everyday experience. They envy the moral character of the good, with the respect it wins and the influence it wields. They are also rebuked by the quiet dignity of the Christian character, and hence, through sheer hatred, seek to persecute and remove it out of their sight.<\/p>\n 1. <\/strong>It is foolish for the wicked to plot against the good.<\/p>\n 2. <\/strong>Such plottings are intelligible to the good, being explained by the enmity of the world to Christ.<\/p>\n 3. <\/strong>Such plottings are not to be feared, but are to be outlived by trust in God. (Joseph S. Exell, M. A.<\/em>)<\/p>\n Out of malice and rage. See Poole “Psa 35:16<\/span>“. <\/P> <\/p>\n 12. gnasheth . . . teeth<\/B>inbeastly rage.<\/P><\/p>\n The wicked plotteth against the just<\/strong>,…. Forms schemes to make him uneasy, uncomfortable, and unhappy:<\/p>\n and gnasheth upon him with his teeth<\/strong>: which expresses his malice and hatred, as David’s enemies did upon him, Ps 35:16<\/span>; and Stephen’s, Ac 7:54<\/span>.<\/p>\n The verb is construed with of that which is the object at which the evil devices aim. To gnash the teeth (elsewhere also: with the teeth) is, as in Psa 35:16<\/span>, cf. Job 16:9<\/span>, a gesture of anger, not of mockery, although anger and mockery are usually found together. But the Lord, who regards an assault upon the righteous as an assault upon Himself, laughs (Psa 2:4<\/span>) at the enraged schemer; for He, who orders the destinies of men, sees beforehand, with His omniscient insight into the future, his day, i.e., the day of his death (1Sa 26:10<\/span>), of his visitation (Psa 137:7<\/span>, Oba 1:12<\/span>, Jer 50:27<\/span>, Jer 50:31<\/span>).<\/p>\n 12. The wicked plotteth against the righteous. David here anticipates an objection which might have been taken to the preceding verse. Where, it might be said, can tranquillity and joy be found when the wicked are mad with rage, and plot every kind of mischief against the children of God? And how shall they cherish good hope for the future who see themselves surrounded with innumerable sources of death? David therefore replies, That although the life of the godly should be assailed by many dangers, yet they are secure in the aid and protection of God; and that however much the wicked should plot against them, they shall be continually preserved. Thus, the design of David is to obviate our fears, lest the malice of the ungodly should terrify us above measure, as if they had the power of doing with us according to their pleasure. (28) He indeed confesses that they are not only full of fraud, and expert in deceiving, but also that they burn with anger, and a raging desire of doing mischief, when he says, that they plot mischief deceitfully against the righteous, and gnash upon them with their teeth But after making this statement, he immediately adds, that their endeavors shall be vain. Yet he seems to provide very coldly for our consolation under sorrow, for he represents God as merely laughing But if God values highly our salvation, why does he not set himself to resist the fury of our enemies, and vigorously oppose them? We know that this, as has been said in Psa 2:4<\/span>, is a proper trial of our patience, when God does not come forth at once, armed for the discomfiture of the ungodly, but connives for a time and withholds his hand. But as the eye of sense in such circumstances reckons that he delays his coming too long, and from that delay concludes that he indulges in ease, and feels no interest in the affairs of men, it is no small consolation to be able by the eye of faith to behold him laughing; for then we are assured that he is not seated idly in heaven, nor closes his eyes, resigning to chance the government of the world, but purposely delays and keeps silence because he despises their vanity and folly. <\/p>\n And lest the flesh should still murmur and complain, demanding why God should only laugh at the wicked, and not rather take vengeance upon them, the reason is added, that he sees the day of their destruction at hand: For he seeth that his day (29) is coming. Whence is it that the injuries we sustain from the wickedness of man so trouble us, if it be not that, when not obtaining a speedy redress, we begin to despair of ever seeing a better state of things? But he who sees the executioner standing behind the aggressor with drawn sword no longer desires revenge, but rather exults in the prospect of speedy retribution. David, therefore, teaches us that it is not meet that God, who sees the destruction of the wicked to be at hand, should rage and fret after the manner of men. There is then a tacit distinction here made between God and men, who, amidst the troubles and confusions of the world, do not see the day of the wicked coming, and who, oppressed by cares and fears, cannot laugh, but because vengeance is delayed, rather become so impatient that they murmur and fret. It is not, however, enough for us to know that God acts in a manner altogether different from us, unless we learn to weep patiently whilst he laughs, so that our tears may be a sacrifice of obedience. In the meantime, let us pray that he would enlighten us by his light, for by this means alone will we, by beholding with the eye of faith his laughter, become partakers thereof, even in the midst of sorrow. Some, indeed, explain these two verses in another sense; as if David meant to say, that the faithful live so happily that the wicked envy them. But the reader will now perceive that this is far from the design of the prophet. <\/p>\n (28) “ Comme s’ils avoyent puissance de faire de nous a leur plaisir.” — Fr. <\/p>\n (29) “Day is often used,” says Ainsworth, “for the time of punishment; as, ‘the posterity shall be astonied at his day,’ Job 18:20<\/span>; ‘Woe unto them, for their day is come!’ Jer 50:27<\/span>. So ‘the day of Midian,’ Isa 9:4<\/span>; ‘the day of Jezreel,’ Hos 1:11<\/span>; ‘the day of Jerusalem,’ Psa 137:7<\/span>.” <\/p>\n 12<\/strong>. <\/strong> Gnasheth upon him <\/strong> In imitation of wild beasts. See on Psa 35:16<\/span><\/p>\n 2). The Triumphs Of The Unrighteous Are Temporary, And For Them Retribution Will Come, While The Righteous Have An Eternal Inheritance To Be Enjoyed Both Now And In The Future (Zayin to Lamed – Psa 37:12-22<\/strong><\/span><\/strong> ).<\/p>\n <\/strong><\/p>\n In a series of contrasts the Psalmist now brings out the activities of the unrighteous and what will finally result from them, and contrasts this with the activities of the righteous and the confidence that can be theirs. The emphasis is on the fact that God ensures in the end that righteousness triumphs and unrighteousness does not go unpunished.<\/p>\n Psa 37:12-13<\/strong><\/span><\/p>\n Z ‘The wicked plot against the righteous,<\/p>\n And gnash on him with his teeth.<\/p>\n The Lord will laugh at him,<\/p>\n For he sees that his day is coming.’<\/p>\n The Psalmist first makes clear that for the unrighteous to plot against the righteous and bare his teeth against him, is for him to do the same to God. God is mindful of what is done to His people. But the Lord’s response is simply to laugh at such folly, for He can see ahead and He knows that the day of retribution for the unrighteous is coming. Then they will gnash their teeth in another way. Thus His people also can have the confidence that, however badly they behave against them, the unrighteous will in the end receive their just reward. Their sin will find them out.<\/p>\n The point here is to emphasise the folly of those who go against God. It is not to suggest that God treats His people’s sufferings lightly. He is not laughing at those. Nor is it to suggest that God enjoys punishing the unrighteous. We read elsewhere that ‘The Lord has no pleasure in the death of the wicked, but rather that he might turn from his wickedness and live’ (Eze 33:11<\/span>). The warning is rather that rebellion against God is futile, and that if men will not repent then only judgment awaits them. For the kind of laughter described here compare Psa 2:4<\/span>.<\/p>\n Psa 37:14-15<\/strong><\/span><\/p>\n CH ‘The wicked have drawn out the sword,<\/p>\n And have bent their bow,<\/p>\n To cast down the poor and needy,<\/p>\n To slay such as are upright in the way.<\/p>\n Their sword will enter into their own heart,<\/p>\n And their bows will be broken.’<\/p>\n In this further contrast the unrighteous are seen as priming their weapons in order to cast down the poor and needy, and slay the upright in heart (note the parallel between the poor and needy and the upright, bringing out that when the Psalmists speak of ‘the poor’ they often simply mean the righteous). How different they are to God’s Servant Whose sword and bow are intended only to do good (Isa 49:2<\/span>).<\/p>\n But God’s response is to turn the swords of the unrighteous on themselves, so that they enter their own heart, while their powerful bows He simply breaks. Such weapons are futile against God. It is a reminder to us that whatever ‘weapons’ people bring to bear on God’s people, they will in the end be turned back on themselves.<\/p>\n Psa 37:16-17<\/strong><\/span><\/p>\n T ‘Better is a little that the righteous has,<\/p>\n Than the ostentatious abundance of many wicked.<\/p>\n For the arms of the wicked will be broken,<\/p>\n But YHWH upholds the righteous.’<\/p>\n We now have an explanation as to why the righteous are so much better off than the unrighteous. The unrighteous may have abundance of wealth, about which they make a great show, but they can be sure that in the end their arms will be broken. They will be rendered powerless and disabled. Meanwhile although the righteous may only have a little wealth, and walk in quiet humility, they can rejoice in the fact that they are upheld by YHWH. They are secure within His care.<\/p>\n Psa 37:18-20<\/strong><\/span><\/p>\n Y ‘YHWH knows the days of the perfect,<\/p>\n And their inheritance will be for ever.<\/p>\n They will not be put to shame in the time of evil,<\/p>\n And in the days of famine they will be satisfied.<\/p>\n K But the wicked will perish,<\/p>\n And the enemies of YHWH will be as the fat of lambs,<\/p>\n They will consume,<\/p>\n In smoke will they consume away.’<\/p>\n For everything about the righteous, those who are mature in God, is known to God. He knows their days, and He guarantees their eternal inheritance. And what is more, when the hard times come they will not be put to shame, and when famine arrives God will ensure that their needs are met. For they are ever in His hands. As Jesus reminded us, ‘Your Heavenly Father knows that you have need of these things’ (Mat 6:32<\/span>).<\/p>\n In contrast the unrighteous have no future. They will simply perish and will be consumed like the fat of animal sacrifices that is burned up on the altar and is no more, rising up in smoke and evaporating into nothingness.<\/p>\n Psa 37:21-22<\/strong><\/span><\/p>\n L ‘The wicked person borrows,<\/p>\n And does not repay,<\/p>\n But the righteous person deals graciously,<\/p>\n And gives.<\/p>\n For such as are blessed of him will inherit the land,<\/p>\n And those who are cursed of him shall be cut off.’<\/p>\n The unrighteous are contrasted with the righteous by the way in which they approach their possessions, In the one case they obtain it by greed and unfairness and are cut off and in the other they dispense their possessions freely and thus ‘inherit the land’, that is, enjoy all God’s future provision.<\/p>\n The one who borrows and does not repay is a common phenomenon, especially in the case of private debt. he is careless about his responsibilities, and threats other people’s losses lightly, especially when he can gain by it.<\/p>\n How great is the contrast with the righteous man who sees his possessions as a means of blessing and helping others, especially the poor.<\/p>\n ‘For such as are blessed of him will inherit the land, and those who are cursed of him shall be cut off.’ Psa 37:9<\/span> demonstrates that the ‘He’ in these verses is referring to YHWH. As a result of the righteous blessing them they too will inherit the land because they will respond by righteousness and God will bless them (they will be blessed of Him and inherit the land, compare Psa 37:9<\/span>; Mat 6:5<\/span>). They respond to the righteous man’s beneficence by responding to God. However, those whom God curses are those who do not dispense their possessions, but rather obtain the possessions of others by deceit. They are the undeserving who gather for themselves ‘unrighteous mammon’. They are thereby ‘cursed’ and are thus cut off.<\/p>\n What an awful day of God will this be. Reader! if you look into the world, and behold the proud man’s scorn, and the poor man’s oppressed circumstances, recollect what is here said: The day is coming. Man hath seemingly his day. But the Lord certainly hath his. And oh! what woe, what accumulated woe to the wicked, when God riseth up in judgment.<\/p>\n Psa 37:12 The wicked plotteth against the just, and gnasheth upon him with his teeth.<\/p>\n Ver. 12. The wicked plotteth against the just<\/strong> ] Plotteth and practiseth, being set on by that old manslayer, who lendeth the wicked man his seven heads to plot, and his ten horns to push. <\/p>\n <\/p>\n And gnasheth upon him with his teeth<\/strong> ] Saying unto him, when he hath laid hold on him, Nunc inveni te,<\/em> as Kimchi paraphraseth, Now I have found you, and shall be even with you. Art thou come, thou villain? said Stephen Gardiner to Doctor Taylor, martyr, when he first appeared before him. How darest thou look me in the face for shame? Knowest thou not who I am? (Acts and Mon.) Thus that proud prelate, gnashing his teeth, and boasting great matters with his tongue; and he was bravely answered, as hath been before related.<\/p>\n NASB (UPDATED) TEXT: Psa 37:12-15<\/p>\n 12The wicked plots against the righteous<\/p>\n And gnashes at him with his teeth.<\/p>\n 13The Lord laughs at him,<\/p>\n For He sees his day is coming.<\/p>\n 14The wicked have drawn the sword and bent their bow<\/p>\n To cast down the afflicted and the needy,<\/p>\n To slay those who are upright in conduct.<\/p>\n 15Their sword will enter their own heart,<\/p>\n And their bows will be broken. <\/p>\n Psa 37:12-15 The wicked’s actions against the faithful and YHWH’s response. <\/p>\n 1. the wicked <\/p>\n a. plot against the righteous <\/p>\n b. gnash (their teeth) at him\/them, cf. Job 16:9; Psa 35:16; Lam 2:16; Act 7:54 <\/p>\n c. have drawn the swords <\/p>\n d. have bent their bows <\/p>\n (1) to cast down the afflicted <\/p>\n (2) to cast down the needy <\/p>\n (3) to slay the upright <\/p>\n 2. YHWH’s response <\/p>\n a. He laughs at him\/them, cf. Psa 2:4; Psa 59:8 <\/p>\n b. He sees his\/their day (i.e., of judgment) coming, both temporal and eschatological <\/p>\n c. their sword will be broken (reversal by YHWH) <\/p>\n d. their bow will be broken (reversal by YHWH) <\/p>\n Psa 37:12-15<\/p>\n Psa 37:12-15<\/p>\n THE FUTILITY OF THE WRONGDOER’S ACTIVITY<\/p>\n “The wicked plotteth against the just<\/p>\n And gnasheth upon him with his teeth.<\/p>\n The Lord will laugh at him;<\/p>\n For he seeth that his day is coming.<\/p>\n The wicked have drawn out the sword, and have bent their bow,<\/p>\n To cast down the poor and needy,<\/p>\n To slay such as are upright in the way.<\/p>\n Their sword shall enter into their own heart,<\/p>\n And their bows shall be broken.”<\/p>\n “And gnasheth on him with their teeth” (Psa 37:12). The technical meaning here is “grinding their teeth,” which is an animalistic expression of fanatical rage and hatred. The mob that stoned Stephen did this (Act 7:54).<\/p>\n “He seeth that his day is coming” (Psa 37:13). “`His day,’ here is the judgment day.” Although the Old Testament does not have nearly as much teaching about the Judgment Day as the New Testament, yet the conception is locked into every page of it, There were many false ideas about the Judgment Day, which Amos attempted to correct in his famous description of it (Amo 5:18-20).<\/p>\n The ultimate defeat and overthrow of the wicked envisioned here is not something in which God would intervene and accomplish, but an overthrow already on the way. God “sees it coming” and merely laughs at the futile devices of the wicked.<\/p>\n E.M. Zerr:<\/p>\n Psa 37:12. Plotteth and gnasheth are used to indicate the intensity of evil men in their designs against good men. <\/p>\n Psa 37:13. The Lord is never frivolous, but to laugh means to look with belittling on the plots of wicked men. God is able to see the end of such a wicked career. <\/p>\n Psa 37:14. The sword and bow were used as weapons of war, but the wicked men used them as instruments of cruelty against the helpless. Upright conversation means righteous conduct. An evil man would want to “get even” with a righteous one and could do so only by slaying him. <\/p>\n Psa 37:15. The thought in this verse is that evil workers will fail in their plans in the end. Their weapons will be destroyed or be turned against themselves. This will again remind us of the lesson about the pit and gallows. (Pro 26:27; Est 7:10.) The same idea is expressed by saying, “Evil works its own rebuke.” <\/p>\n Psa 37:32, 1Sa 18:21, 1Sa 23:7-9, 2Sa 15:10-12, Est 3:6, Mat 26:4, Mat 26:16 <\/p>\n plotteth: or, practiseth, Dan 8:12, Dan 8:24, Mic 2:1 <\/p>\n gnasheth: Psa 35:16 <\/p>\n Reciprocal: Gen 27:41 – then Gen 37:18 – conspired Gen 39:16 – General 1Sa 18:29 – yet the 1Sa 19:15 – Bring him 2Sa 16:20 – Give counsel 2Ki 6:13 – spy where Neh 6:2 – Come Neh 6:10 – Let us meet Job 16:9 – he gnasheth Psa 7:16 – General Psa 34:21 – they Psa 37:9 – inherit Psa 112:10 – gnash Isa 54:15 – shall fall Lam 2:16 – gnash Dan 6:4 – sought Hab 1:13 – the wicked Mat 5:10 – are Mat 22:13 – there Mar 6:21 – when Mar 6:24 – The head Luk 19:43 – the days Joh 8:40 – now Act 5:33 – took 2Ti 3:12 – shall 1Jo 3:12 – And Rev 12:13 – General<\/p>\n Psa 37:12-13. The wicked plotteth against the just There is a rooted enmity in the seed of the wicked one against the righteous seed: their aim is, if they can, to destroy their righteousness; if that fail, then to destroy them. To this end they plot, or act with a great deal of policy and contrivance; and gnasheth upon him with his teeth Out of malice and rage. They join zeal and fury to craft and subtlety, inflamed with eager desire to have it in their power to destroy them, and full of wrath and indignation because it is not in their power. The Lord shall laugh at him Shall despise and deride all their hopes and endeavours against the good, as vain and foolish. For he seeth that his day is coming The day of his punishment. Thus, Jer 5:31, Thy day is come, the time that I will visit thee.<\/p>\n 37:12 {i} The wicked plotteth against the just, and gnasheth upon him with his teeth.<\/p>\n (i) The godly are assured that the power and craft of the wicked will not prevail against them, but fall on their own necks and therefore should patiently abide God’s time, and in the meanwhile bewail their sins, and offer up their tears as a sacrifice of their obedience.<\/p>\n David proceeded to give a basis for confidence in the assurance he had just given in Psa 37:9-11. Five contrasts provide this security. The Lord, whose strength far exceeds that of the wicked, opposes them (Psa 37:12-13). The evil that the wicked do will come back on them (Psa 37:14-15). The Lord will sustain the righteous (Psa 37:16-17). The righteous are the special objects of God’s careful attention (Psa 37:18-20). Finally, God will reward the unselfishness of the righteous but punish the selfishness of the wicked (Psa 37:21-22).<\/p>\n The wicked plotteth against the just, and gnasheth upon him with his teeth. 12. The wicked deviseth mischief against the righteous. Cp. Psa 37:7 ; Psa 37:32. gnasheth &c.] Like a furious wild beast, eager to seize its prey. Cf. Psa 35:16. Fuente: The Cambridge Bible for Schools and Colleges 12, 13. Stanza of Zayin. … Continue reading “Exegetical and Hermeneutical Commentary of Psalms 37:12”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-14474","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/14474","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=14474"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/14474\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=14474"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=14474"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=14474"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>The plottings of the wicked against the good are wrathful. And gnasheth upon him, etc. The wicked show by their gestures the rage they indulge against, and injury they would inflict upon, the good if it were in their power.<\/p>\n
II. <\/strong>The plottings of the wicked against the good are cruel. The wicked have drawn out the sword. They have drawn the weapon out of the sheath and await the time to use it.<\/p>\n
III. <\/strong>The plottings of the wicked against the good are determined. And have bent their bow. They take steady aim that they may wound a vital part. And thus the wicked, in their plottings against the just, make use of all the instrumentalities they can command, exercise all the talents they possess, and are strong in their determination to achieve the end they contemplate.<\/p>\n
IV. <\/strong>The plottings of the wicked against the good are cowardly. They attack the feeble who are too meek in spirit to suspect their mischief, or to defend themselves from it; they attack the poor who have not wherewith to protect themselves from the assaults of their imperious enemies. Wicked men are generally cowardly. They have not the courage of their rage, or the valour of their determination.<\/p>\n
V. <\/strong>The plottings of the wicked against the good are self-destructive. The very weapon intended for the destruction of the good, under the mysterious but retributive arrangements of Divine providence, shall be employed in the defeat of the wicked. The wicked are often hung upon gallows built by themselves. Lessons:–<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/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: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/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: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley<\/b><\/i><\/h4>\n
Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"