11<\/strong>. Thou, O Jehovah, wilt not restrain Thy tender mercies from me,<\/p>\n Thy lovingkindness and thy truth shall continually guard me.<\/p>\n The words are not a prayer but an expression of confidence in the certainty of God’s response (Mat 10:32<\/span>). Thou is emphatic. God on His part will not fail. The double correspondence with Psa 40:9-10<\/em><\/span> should be noted. As he has not restrained<\/em> his lips, so, he trusts, God will not restrain<\/em> His tender mercies: as he has not ceased to acknowledge God’s lovingkindness and truth, so that lovingkindness and truth will not cease to protect him. Cp. Psa 25:21<\/span>; Psa 61:7<\/span>; Isa 63:15<\/span>.<\/p>\n Withhold not thou thy tender mercies from me, O Lord – <\/B>Do not restrain or hold back thy compassions. Let thy mercies – the expressions of thy love – flow out freely toward me in connection with what I have done. As applicable to the Redeemer, this is a prayer that God would bestow upon him in connection with his work, and as a reward of his work, appropriate proofs of his goodness. And especially is this to be understood here as a prayer for support and deliverance in the sorrows that came upon him in the accomplishment of his work. The prayer is intermediate between the expression of his purpose to do the will of God when all other means of salvation had failed Psa 40:6-8<\/span>, and the sorrows or sufferings that would come upon him in the accomplishment of his work Psa 40:12-13<\/span>. He saw himself at this point of his life, as represented in the psalm, as about to sink into the depth of woes. He had kept the law of God, and had by his obedience thus far done His will. He had made known the truth of God, and had declared His great message to the assembled multitude that had crowded his path, and thronged to hear him. He saw himself now about to enter the vale of sorrow; to plunge into that depth of the unutterable woes connected with the making of an atonement. He prayed, therefore, that, in these approaching sorrows, God would not withhold the expression of his tender mercy. The point of time, therefore, in the Redeemers life which the verse before us occupies, is that awful and sorrowful hour when, his public work of teaching and of miracles finished, he was about to endure the agonies of Gethsemane and of the cross.<\/P> Let thy loving-kindness – <\/B>Thy mercy. And thy truth. Thy promises; thy plighted support and strength; thy fidelity. That is, he prayed that God would show himself true and faithful in bearing him through the great work of the atonement.<\/P> Continually – <\/B>Through the whole of these sorrows. Do not for a moment leave or forsake me.<\/P> Preserve me – <\/B>Keep me from sinking under these woes; from speaking any improper word; from shrinking back; from being overcome by the tempter; from failing in the great work now to be accomplished. As the Redeemer had a human as well as a divine nature; as he was man, with all human susceptibilities to suffering, it was not inappropriate that he should utter this prayer, and lift up his heart with the utmost earnestness to God, that he might not be forsaken in the consummation of the great work of his life, and that this work might not fail.<\/P> <\/p>\n Verse 11<\/span>. Thy tender mercies<\/B><\/I>] rachameycha<\/I>, such propensities and feelings as a mother bears to her child; or animals in general to their young.<\/P> <\/P> Let thy loving-kindness<\/B><\/I>] chasdecha<\/I>, thy overflowing and superabundant mercy.<\/P> <\/P> And thy truth<\/B><\/I>] What is revealed in thy word: continually<\/I> preserve me<\/I>. Mercy<\/I> to help me, truth<\/I> to direct me; and, by the operation of both, I shall be continually preserved from sin and evil.<\/P> <\/p>\n This prayer is uttered by David, either, <\/P> 1. In the person of Christ; to whom it may agree. Or, <\/P> 2. In his own person. Having been transported and carried forth by the Spirit of God to the contemplation and commemoration of the great mystery of the Messias, of whom he was an illustrious type, now he seems to be led back by the same Spirit to the consideration of himself and his own particular case. <\/P> <\/p>\n 11.<\/B> may be rendered as anassertion, that God will not withhold<\/I> (Ps16:1<\/span>).<\/P><\/p>\n Withhold not thou thy tender mercies from me, O Lord<\/strong>,…. this is a petition of Christ to his Father, when in the midst of his sorrows and sufferings, before related; and particularly when he hid his face from him, and withheld the discoveries of his tender and affectionate love;<\/p>\n let thy lovingkindness and thy truth continually preserve me<\/strong>; as he had promised; of which promise some notice is given, Isa 49:8<\/span>, in the fulfilment of which the lovingkindness, truth, and faithfulness of God, would appear. Some read these words as expressive of faith in these things, “thou wilt not withhold”, c. “thy lovingkindness and thy truth shall continually preserve me” o.<\/p>\n o “non cohibebis”, Gejerus, Michaelis “custodient me”, Vatablus, Gejerus, Michaelis.<\/p>\n Encouragement in Prayer.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> 11 Withhold not thou thy tender mercies from me, O LORD<\/B>: let thy lovingkindness and thy truth continually preserve me. 12 For innumerable evils have compassed me about: mine iniquities have taken hold upon me, so that I am not able to look up; they are more than the hairs of mine head: therefore my heart faileth me. 13 Be pleased, O LORD<\/B>, to deliver me: O LORD<\/B>, make haste to help me. 14 Let them be ashamed and confounded together that seek after my soul to destroy it; let them be driven backward and put to shame that wish me evil. 15 Let them be desolate for a reward of their shame that say unto me, Aha, aha. 16 Let all those that seek thee rejoice and be glad in thee: let such as love thy salvation say continually, The LORD<\/B> be magnified. 17 But I am<\/I> poor and needy; yet<\/I> the Lord thinketh upon me: thou art<\/I> my help and my deliverer; make no tarrying, O my God.<\/P> The psalmist, having meditated upon the work of redemption, and spoken of it in the person of the Messiah, now comes to make improvement of the doctrine of his mediation between us and God, and therefore speaks in his own person. Christ having done his Father’s will, and finished his work, and given orders for the preaching of the gospel to every creature, we are encouraged to come boldly to the throne of grace, for mercy and grace.<\/P> I. This may encourage us to pray for the mercy of God, and to put ourselves under the protection of that mercy, v.<\/I><\/span> 11<\/span>. “Lord, thou hast not spared thy Son, nor withheld him; withhold not thou thy tender mercies<\/I> then, which thou hast laid up for us in him; for wilt thou not with him also freely give us all things?<\/I> Rom. viii. 32<\/I><\/span>. Let thy lovingkindness and thy truth continually preserve me.<\/I>” The best saints are in continual danger, and see themselves undone if they be not continually preserved by the grace of God; and the everlasting lovingkindness and truth of God are what we have to depend upon for our preservation to the heavenly kingdom, Ps. lxi. 7<\/span>.<\/P> II. This may encourage us in reference to the guilt of sin, that Jesus Christ has done that towards our discharge from it which sacrifice and offering could not do. See here, 1. The frightful sight he had of sin, v.<\/I><\/span> 12<\/span>. This was it that made the discovery he was now favoured with of a Redeemer very welcome to him. He saw his iniquities to be evils, the worst of evils; he saw that they compassed him about;<\/I> in all the reviews of his life, and his reflections upon each step of it, still he discovered something amiss. The threatening consequences of his sin surrounded him. Look which way he would, he saw some mischief or other waiting for him, which he was conscious to himself his sins had deserved. He saw them taking hold of him, arresting him, as the bailiff does the poor debtor; he saw them to be innumerable and more than the hairs of his head.<\/I> Convinced awakened consciences are apprehensive of danger from the numberless number of the sins of infirmity which seem small as hairs, but, being numerous, are very dangerous. Who can understand his errors?<\/I> God numbers our hairs (Matt. x. 30<\/span>), which yet we cannot number; so he keeps an account of our sins, which we keep no account of. The sight of sin so oppressed him that he could not hold up his head–I am not able to look up;<\/I> much less could he keep up his heart–therefore my heart fails me.<\/I> Note, The sight of our sins in their own colours would drive us to distraction, if we had not at the same time some sight of a Saviour. 2. The careful recourse he had to God under the sense of sin (v.<\/I><\/span> 13<\/span>); seeing himself brought by his sins to the very brink of ruin, eternal ruin, with what a holy passion does he cry out, “Be pleased, O Lord! to deliver me<\/I> (v.<\/I><\/span> 13<\/span>); O save me from the wrath to come, and the present terrors I am in through the apprehensions of that wrath! I am undone, I die, I perish, without speedy relief. In a case of this nature, where the bliss of an immortal soul is concerned, delays are dangerous; therefore, O Lord! make haste to help me.<\/I>“<\/P> III. This may encourage us to hope for victory over our spiritual enemies that seek after our souls to destroy them (v.<\/I><\/span> 14<\/span>), the roaring lion that goes about continually seeking to devour. If Christ has triumphed over them, we through him, shall be more than conquerors. In the belief of this we may pray, with humble boldness, Let them be ashamed and confounded together,<\/I> and driven backward,<\/I> v.<\/span> 14<\/span><\/U><\/I><\/span>. Let them be desolate,<\/I> v.<\/span> 15<\/span><\/U><\/I><\/span>. Both the conversion of a sinner and the glorification of a saint are great disappointments to Satan, who does his utmost, with all his power and subtlety, to hinder both. Now, our Lord Jesus having undertaken to bring about the salvation of all his chosen, we may in faith pray that, in both these ways, that great adversary may be confounded. When a child of God is brought into that horrible pit, and the miry clay, Satan cries Aha! aha!<\/I> thinking he has gained his point; but he shall rage when he sees the brand plucked out of the fire, and shall be desolate, for a reward of his shame. The Lord rebuke thee, O Satan! The accuser of the brethren is cast out.<\/I><\/P> IV. This may encourage all that seek God, and love his salvation, to rejoice in him and to praise him, v.<\/I><\/span> 16<\/span>. See here, 1. The character of good people. Conformably to the laws of natural religion, they seek God, desire his favour, and in all their exigencies apply to him, as a people should seek unto their God; and conformably to the laws of revealed religion they love his salvation,<\/I> that great salvation of which the prophets enquired and searched diligently, which the Redeemer undertook to work out when he said, Lo, I come.<\/I> All that shall be saved love the salvation not only as a salvation from hell, but a salvation from sin. 2. The happiness secured to good people by this prophetic prayer. Those that seek God shall rejoice and be glad in him,<\/I> and with good reason, for he will not only be found of them but will be their bountiful rewarder. Those that love his salvation shall be filled with the joy of his salvation, and shall say continually, The Lord be magnified;<\/I> and thus they shall have a heaven upon earth. Blessed are those that are thus still praising God.<\/P> V. This may encourage the saints, in distress and affliction, to trust in God and comfort themselves in him, v.<\/I><\/span> 17<\/span>. David himself was one of these: I am poor and needy<\/I> (a king, perhaps now on the throne, and yet, being troubled in spirit, he calls himself poor and needy,<\/I> in want and distress, lost and undone without a Saviour), yet the Lord thinketh upon me<\/I> in and through the Mediator, by whom we are made accepted. Men forget the poor and needy, and seldom think of them; but God’s thoughts, towards them (which he had spoken of v.<\/I><\/span> 5<\/span>) are their support and comfort. They may assure themselves that God is their help under their troubles, and will be, in due time, their deliverer out of their troubles, and will make no long tarrying; for the vision is for an appointed time,<\/I> and therefore, though it tarry,<\/I> we may wait for it,<\/I> for it shall come; it will come, it will not tarry.<\/I><\/P><\/p>\n 11 O thou Jehovah! withhold not thy tender mercies from me We now see more clearly, what I have just adverted to, that David speaks of his own thankfulness, that he might secure a continuance of God’s favor towards him; and that he opened his mouth in the praises of God, that he might continue to acquire new favors, against which our perverse and ungrateful silence very often closes the gate. We ought, therefore, carefully to observe the relation which the clause, in which David affirms that he closed not his lips, bears to what follows, namely, that God on his part would not contract or stop up the course of his tender mercies; for by this we are taught that God would always be ready to relieve us by his goodness, or rather that it would flow down upon us as from a never-failing fountain, if our own ingratitude did not prevent or cut off its course. The tender mercies of God, which he expresses by the word רחמיד, rachamecha, and of which he here speaks, differ little from his goodness. It was not, however, without cause that David chose to make this distinction. It could only be, first, because he was unable otherwise to satisfy himself in extolling the grace of God; and, secondly, because it was requisite to show that the source from which the mercy and goodness of God proceed, when he is moved in compassion for our miseries to aid and succor us. Then he places his confidence of salvation in the goodness and faithfulness of God, for we must of necessity begin (as I have said a little before) at the free favor of God, that his bounty may extend even to us. But as we are unable to discern that God is gracious to us until he grant us some assurance of his love, his constancy is, with much propriety, placed in connection with his truth in keeping his promises. <\/p>\n 11<\/strong>. <\/strong> The tone and theme of the psalm suddenly change from thanksgiving and gladness to complaint, confession of sin, and prayer. That these two dissimilar parts make one whole, and belong to one occasion, is explained in the introduction to the psalm. But the complaint and confession are not to be restricted to David. They are a fore-shadowing of the sufferings of Christ, whose earthly advent was heralded with joy, but whose triumphant life closed in agony. If Psa 40:6-8<\/span> are the profession of Christ upon his coming into the world, and Psa 40:9-10<\/span> a declaration of his faithful life and labour, answering to “I have glorified thee on the earth,” Joh 17:4<\/span>; then Psa 40:11-13<\/span> are an allusive sketch of the agony of Gethsemane, and of the mystery of imputation, <\/em> by which he was made not a personal sinner, but legally answerable for our offences, and treated as if he were a sinner, when “his own self bare our sins in his own body.” <\/p>\n Continually preserve me <\/strong> That is, day by day, without intermission. In moments of peril and intervals of quiet, we alike need the ever present help of God. The spiritual keeping is the predominant idea, as in Psa 25:21<\/span>; Pro 13:6<\/span>; Isa 26:3<\/span><\/p>\n Having Established His Gratitude And Loyalty And The Faithfulness Of His Testimony With Regard to God, He Now Seeks God’s Aid In Helping Him With Regard To His Own Sinfulness And Prays Also For Assistance Against Those Who Are His Enemies ( Psa 40:11-15<\/strong><\/span><\/strong> ).<\/p>\n Psa 40:11-12<\/strong><\/span><\/p>\n <\/strong><\/p>\n ‘Do not withhold your tender mercies from me, O YHWH,<\/p>\n Let your lovingkindness and your truth continually preserve me.<\/p>\n For innumerable evils have compassed me about,<\/p>\n My iniquities have overtaken me, so that I am not able to look up,<\/p>\n They are more than the hairs of my head,<\/p>\n And my heart has failed me.’<\/p>\n It is one of David’s outstanding characteristics that when he faces trouble he recognises how many of his problems are due to his own sinfulness. Thus he does not just blame Saul or the world for his problems, or even God, but acknowledges that much of his trouble stems from his own behaviour.<\/p>\n So as he prays for the help of a gracious and merciful God, and in doing so acknowledges His compassion and truth in all that He does, he recognises that much of his trouble results from his own iniquities. If only he had been more humble, and not so willing to encourage the plaudits of the crowds (1Sa 18:6-8<\/span>), if only he had not made such great demands in the face of what God had accomplished through him, by wanting to marry the king’s daughter (1Sa 18:27-28<\/span>), if only he had been more thoughtful in his behaviour, if only he had not been so proud, and so vain, and so greedy, perhaps he might not have been in this position in which he found himself. Thus he recognises how much his own sins have multiplied and rebounded on himself. And his heart fails within him.<\/p>\n Psa 40:13-15<\/strong><\/span><\/p>\n ‘Be pleased, O YHWH, to deliver me,<\/p>\n Make haste to help me, O YHWH.<\/p>\n Let them be put to shame and confounded together,<\/p>\n Who seek after my soul to destroy it.<\/p>\n Let them be turned backward and brought to dishonour,<\/p>\n That delight in my hurt.<\/p>\n Let them be desolate by reason of their shame,<\/p>\n Who say to me, Aha, aha.’<\/p>\n Nevertheless the greater sin is with his opponents. And so he calls on YHWH to deliver him and hurry to his aid. Let those who seek after him to destroy him find themselves confounded. Let those who delight in his hurt be driven back and brought to dishonour. Let those who mock him and seek to shame him, themselves be desolate because of their own shame. For YHWH will be aware how much of it is their own fault, and indeed is what they deserve. His confidence lies in the fact of his own trust in God, and in his own faithfulness and obedience to God previously revealed (Psa 40:1-10<\/span>). He is sure that YHWH will be on his side because he is faithful to His covenant requirements and always grateful to Him for His help.<\/p>\n Some have thought that these are the words of David king of Israel, speaking in his own person, and seeking for mercy in Christ. But certainly there is no authority for the supposition. No one can think so of what went before. Indeed no one ever hath, because the Holy Ghost himself hath determined that they are the words of Christ, as hath been shown by the parallel passage in Heb 10:5<\/span> , etc. And as there is not the smallest change of person, but the continuation of the same speaker, and in the same address to Jehovah, it should seem to be a violence to the words, to apply them to David. And wherefore apply them to David. Not surely because the pleader speaks of trouble compassing him about, and his iniquities having taken hold of him. These things, so far from being unsuitable to the holy Jesus, are the very things which we might reasonably suppose he would speak of, and consequently his holy soul would feel most painful. And when we consider that as our surety he bore our sins and carried our sorrows, how very reasonable is it to expect, that these cries of the Son of God should be at the very time in which he is set forth as a sacrifice for them. Yes, blessed Jesus! to, my view it is sweet, it is precious; it is just what a poor sinner like myself would find comfort and encouragement in, the beholding the Son of God borne down with sins not his own, and groaning under a pressure which would have crushed all the angels of light, if they had taken it upon them. Oh how lovely is Christ in this appearance! Surely the very name is as ointment poured forth to my soul! Christ hath redeemed us from the curse of the law, being made a curse for us. Gal 3:13<\/span> .<\/p>\n Psa 40:11 Withhold not thou thy tender mercies from me, O LORD: let thy lovingkindness and thy truth continually preserve me.<\/p>\n Ver. 11. Withhold not thou thy tender mercies, &c.<\/strong> ] Whereas, while the saints are on earth there will be a perpetual interchange of comforts and crosses; prayers must be joined with praises, and care taken that, confirmed by former experiences, they still depend upon God. Nunc in luto adhuc haerens et cum residuo calamitatum colluctans precatur Deum.<\/em> <\/p>\n <\/p>\n Let thy lovingkindness and thy truth continually preserve me<\/strong> ] Tuos illos custodes mihi ad latus adhibe,<\/em> let those two attributes of thine be mine angel guardians at all times. See Trapp on “<\/em> Psa 25:10 “<\/em> <\/p>\n NASB (UPDATED) TEXT: Psa 40:11-12<\/p>\n 11You, O Lord, will not withhold Your compassion from me;<\/p>\n Your lovingkindness and Your truth will continually preserve me.<\/p>\n 12For evils beyond number have surrounded me;<\/p>\n My iniquities have overtaken me, so that I am not able to see;<\/p>\n They are more numerous than the hairs of my head,<\/p>\n And my heart has failed me. <\/p>\n Psa 40:11-12 This strophe describes the current situation of the psalmist. YHWH is surely with him but there are problems (a series of perfects). <\/p>\n 1. evils beyond number have surrounded me BDB 67, KB 79, Qal perfect; this list (AB, p. 247) is imagery taken from a pack of wild dogs attacking their prey; this number of problems is contrasted with YHWH’s wonders in Psa 40:5 <\/p>\n 2. my iniquities have overtaken me BDB 673, KB 727, Hiphil perfect; in several Psalms in Book One the psalmist acknowledges his sin, cf. Psa 25:11; Psa 31:10; Psa 32:5; Psa 38:4; Psa 38:18; this may be a literary way of affirming the sinfulness of all humans <\/p>\n 3. I am not able to see BDB 407, KB 410, Qal perfect; possibly connected to constant weeping, cf. Psa 69:3; sin always causes a disruption in our relationship with God and our ability to know His will <\/p>\n 4. he acknowledges his iniquities are very many BDB 782, KB 868, Qal perfect; the imagery of hairs of the head is repeated in Psa 69:4 and used by Jesus of YHWH’s knowledge of us in Mat 10:30; it is an OT idiom, cf. 1Sa 14:45; 2Sa 14:11; 1Ki 1:52; Act 27:34 <\/p>\n 5. his heart has failed (i.e., left) him BDB 736, KB 806, Qal perfect <\/p>\n The life of the faithful follower is a struggle between indwelling sin (cf. Romans 7) and God’s grace and mercy (cf. Romans 8). <\/p>\n Withhold not Thou = Thou wilt not withhold. <\/p>\n a Cry for Deliverance <\/p>\n Psa 40:11-17<\/p>\n To the end of life we shall continually need Gods lovingkindness, to deal mercifully with our failures and sins, and His truth, that is, His faithfulness. The Covenant, ordered in all things and sure, and that which binds him irrevocably, is the rock of our comfort, whether we are compassed by innumerable evils or overtaken by iniquities, Psa 40:12.<\/p>\n Our sense of sin grows with our increasing knowledge of the holiness and love of God. They who are nearest to the heart of God are least able to forgive themselves, though they know that they are forgiven. But while we think hard thoughts against ourselves, and confess ourselves to be poor and needy, we may take great comfort in Gods thoughts for us, Psa 40:17. They are tender and loving, Jer 29:11. Poverty and need are never reasons for despair. These things do not alienate Gods interest. They rather attract Him; just as a sick child will get more of the mothers care than the healthy members of the home-circle.<\/p>\n Withhold: From this verse to the end, we have quite a new subject; for the former contains a thanksgiving, and this contains a supplication. It is nearly the same as the seventieth, and probably formed a distinct Psalm. Psa 69:13, Psa 69:16 <\/p>\n let thy: Psa 23:6, Psa 43:3, Psa 57:3, Psa 61:7, Psa 85:10, Heb 5:7 <\/p>\n Reciprocal: Psa 25:6 – thy tender mercies Psa 51:1 – tender<\/p>\n Psa 40:11-12. Withhold not thy tender mercies, &c. This prayer is uttered by David, either, 1st, In the person of Christ, to whom it may agree; or, rather, 2d, In his own person. For having been transported by the Spirit of God to the commemoration of the great mystery of the Messiah, of whom he was an illustrious type, he now seems to be led back by the same Spirit to the consideration of his own case. Mine iniquities Either, 1st, The punishment of mine iniquities, as Gen 4:13, and elsewhere; or, 2d, The iniquities themselves. This cannot be understood of Christ. For although our sins were said to be laid upon him, Isa 53:6, and upon that account he is said to be made sin for us, 2Co 5:21; yet the Scripture everywhere represents him as one that never knew or did any sin; and, therefore, it is not probable that the Holy Ghost would use such an expression concerning him, as is never used in Scripture, but either of a mans own sins, or of the punishment deserved by them. Have taken hold upon me Mens sins are figuratively said to follow them, 1Ti 5:24, and to find them out, Num 32:23; and here to take hold on them as an officer takes hold on a man, whom he arrests. So that I am not able to look up Unto God or men with any comfort or confidence; I am ashamed and confounded. They are more than the hairs of my head Namely, mine iniquities here mentioned, properly so called; for Gods people are more apt to aggravate their sins than the punishments of them.<\/p>\n 2. Petition for salvation 40:11-17<\/span><\/p>\n "It appears that the lament is composed with precise reference to the thanksgiving song so that the thanksgiving song adds weight to the complaint." [Note: Brueggemann, p 131.] <\/span><\/p>\n The upbeat spirit of this psalm changes dramatically at Psa 40:11. David appealed to the Lord for continuing deliverance on the basis of God’s past salvation and the psalmist’s personal dedication to God. He referred to his troubles as arising out of his many sins (Psa 40:12). He had praised God for His loyal love and truth in the past (Psa 40:10). Now he counted on those qualities to sustain him in the future (Psa 40:11).<\/p>\n "He was so deeply troubled that he lost perspective . . ." [Note: VanGemeren, p. 323.] <\/span><\/p>\n Withhold not thou thy tender mercies from me, O LORD: let thy lovingkindness and thy truth continually preserve me. 11. Thou, O Jehovah, wilt not restrain Thy tender mercies from me, Thy lovingkindness and thy truth shall continually guard me. The words are not a prayer but an expression of confidence in the certainty of … Continue reading “Exegetical and Hermeneutical Commentary of Psalms 40:11”<\/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-14548","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/14548","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=14548"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/14548\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=14548"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=14548"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=14548"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}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
<\/P> <\/TD> <\/TR> <\/TABLE> Fuente: Matthew Henry’s Whole Bible Commentary<\/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: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: F.B. Meyer’s Through the Bible 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: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"