9<\/strong>. mine own familiar friend<\/em> ] Lit. the man of my peace<\/em>. Cp. Psa 7:4<\/span>; Jer 20:10<\/span>; Jer 38:22<\/span>; Oba 1:7<\/span>; and the similar complaints of ingratitude in Psa 35:12<\/span> ff., Psa 55:12<\/span> ff. (where the Heb. for familiar friend<\/em> is quite different).<\/p>\n which did eat<\/em> of my bread<\/em> ] Bound to me by the tie of hospitality; and, if the speaker is David, by the honour of entertainment at the royal table. Cp. 2Sa 9:10 ff.; 1Ki 18:19<\/span>; 2Ki 25:29<\/span>.<\/p>\n hath lift up<\/em> his heel against me<\/em> ] Lit. made great the heel<\/em>: spurned me with brutal violence, exerted himself to trip me up and throw me down. Cp. Psa 55:12<\/span>; Jer 9:4<\/span>.<\/p>\n The words ‘he that eateth my bread lifted up his heel against me’ are quoted by Christ in Joh 13:18<\/span> as fulfilled by the treachery of Judas.<\/p>\n The words of the Psalm are not a direct prediction, but the treachery and the fate of Ahithophel foreshadowed the treachery and the fate of Judas. What saints of old time had suffered by the desertion of friends must be suffered with an aggravated bitterness by the Son of Man. Their experience must be fulfilled in His. Cp. Joh 17:12<\/span>; Act 1:16<\/span>. See Introd. p. lxxix.<\/p>\n Yea, mine own familiar friend – <\/B>Margin, as in Hebrew: the man of my peace. The man with whom I was at peace; who had no cause of alienation from me; with whom I was associated in the most peaceful and friendly relations.<\/P> In whom I trusted – <\/B>He whom I made my confidential friend, and on whom I supposed I could rely in the time of trouble.<\/P> Which did eat of my bread – <\/B>This may either denote one who was supported by him as one of his family, or else one who partook of his hospitality. In the former case, if that is the meaning, he bad a right to expect that, as a matter of gratitude, such an one would stand by him, and not be found among his enemies. In the latter case, if that is the meaning, he had a right to expect that one who had shared his hospitality would not be found among his foes.<\/P> Hath lifted up his heel against me – <\/B>Margin, as in Hebrew: magnified. So the Septuagint and the Latin Vulgate. Lather renders this, hath trodden me under his feet. The figure here is taken from a horse that turns and kicks him that had fed him. This passage is applied Joh 13:18<\/span> to Judas, with the statement, in regard to him, that what he had done was done that the Scripture might be fulfilled: see the notes at that passage. It is not necessary to suppose that the Saviour meant to say that the passage in the psalm had original and exclusive reference to Judas; the phrase employed by the Saviour, that the Scripture might be fulfilled, may have been used by him in that large sense in which these words are often used as denoting, either:<\/P> (a) that the language found in the Scriptures, and applicable originally to another case, would properly express the idea, or describe the fact; or<\/P> (b) that the case referred to was one of a class; or that, as it was accomplished in the case of David, so in a similar sense it was accomplished in the case of the Saviour.<\/P> In other words, Judas was regarded as belonging to the same class as the individual to whom the psalm refers. He was one to whom the language of the psalm was applicable; and the Saviour endured the same kind of suffering which the person did who is referred to in the psalm. Thus the language of the Scriptures, applicable to all such cases, received a complete fulfillment in Him. It is remarkable that, in the reference to Judas, the Saviour quotes only a part of the verse: He that eateth bread with me. He omits, apparently from design, the former part of the verse in the psalm, mine own familiar friend, in whom I trusted, as if he would not even seem to convey the idea that he ever regarded Judas as his intimate friend, or as if he had ever really trusted him. He conveys the idea that Judas had partaken largely of his favors, but not that He himself was ever really a stranger to the baseness of his heart, Joh 6:64<\/span>, Joh 6:70<\/span>.<\/P><\/p>\n Psa 41:9<\/span><\/p>\n Yea, mine own familiar friend in whom I trusted, which did eat of my bread, hath lifted up his heel against me.<\/em><\/p>\n<\/p>\n The evil of Christs friends lifting up their heel against Him<\/strong><\/p>\n The <\/em>psalmist doth in the text show the cope-stone laid on the maltreatment with which he met in the world by his particular friends turning abusive to him. They who did this were his intimates, his confidants, in whom he trusted; and his dependents, also, for they did eat of his bread. He describes their treatment under the metaphor of a horse that kicks against the man that lays meat before him. Confidence in an unfaithful man in the time of trouble is like a broken tooth, and a foot out of joint. Now, it is evident that what the text speaks of was a typical event. Hence, consider it as it relates to the Lord Jesus Christ. Now, all bread that we eat is the Lords bread: it is He who supplies us with all the necessaries and conveniences of life. But there is a sacred and sacramental bread which we eat at the Lords table for the nourishment of our souls. This is peculiarly His bread.<\/p>\n 1. <\/strong>But they thus lift up their heel when–<\/p>\n (1)<\/strong> They do not serve Him by whom they are maintained. If we live by Him we should surely live for Him.<\/p>\n (2)<\/strong> When their lusts are fed and fattened by Gods good benefits bestowed on them, so that instead of being led to repentance thereby, they are led farther away from God (Jeshurun and Eze 16:49-50<\/span>). And<\/p>\n (3)<\/strong> when the good things God gives are wasted on our lusts to satisfy their cravings.<\/p>\n (4)<\/strong> When in any manner of way they live to the dishonour of God (Rom 2:3-6<\/span>).<\/p>\n 2. <\/strong>Now, the causes of such evil conduct are–<\/p>\n (1)<\/strong> The corruption of mans nature, which tends to make an ill use of everything.<\/p>\n (2)<\/strong> Our forgetting our dependence upon God.<\/p>\n 3. <\/strong>The evil of this practice.<\/p>\n (1)<\/strong> It is monstrous ingratitude. Of. Isaiah.<\/p>\n (2)<\/strong> It has dismal effects, provoking God to take away His bread from men. Therefore let us be humbled on account of this sin, and resolve to reform and amend our ways.<\/p>\n 1. <\/strong>How His professed friends may do this.<\/p>\n (1)<\/strong> By unsteadiness in their walk. We are bidden walk circumspectly, not as fools, but as wise.<\/p>\n (2)<\/strong> By returning to their openly profane courses (2Pe 2:20-22<\/span>).<\/p>\n (3)<\/strong> By carnality and worldliness in the ordinary frame of their hearts.<\/p>\n (4)<\/strong> By formality and listlessness in the duties of religion.<\/p>\n (5)<\/strong> By secret dalliance with some bosom idol, to the slighting of Christ.<\/p>\n (6)<\/strong> By neglecting opportunities of communion with God, as Sabbaths and public ordinances.<\/p>\n (7)<\/strong> By the heart losing the esteem it once had for Christ.<\/p>\n (8)<\/strong> By wearying of converse with God.<\/p>\n (9)<\/strong> By habitual neglect of the duties of practical godliness (Gal 2:20<\/span>). As the life of faith; the acknowledging of God in all our ways; self-examination; mourning for our own sins, and the sins of the land; commending Christ and religion to others who are strangers to Him. (T. Boston, D. D.<\/em>)<\/p>\n<\/p>\n The treachery of Ahithophel <\/strong><\/p>\n at once occurs to mind. No doubt many treacherous friends have wounded many trustful hearts, but the correspondence of Davids history with this detail is not to be got rid of by the observation that treachery is common. Still less is it sufficient to quote Oba 1:7<\/span>, where substantially the same language is employed in reference to the enemies of Edom, as supporting the national reference of the present passage. No one denies that false allies may be described by such a figure, or that nations may be personified; but is there any event in the post-exilic history which shows Israel deceived and spurned by trusted allies? The Davidic authorship and the personal reference of the psalm are separable. But if the latter is adopted, it will be hard to find any circumstances answering so fully to the details of the psalm as the Absalomic rebellion and Abithophels treason. Our Lords quotation of part of verse 9, with the significant omission of in whom I trusted, does not imply the Messianic character of the psalm, but is an instance of an event, and a saying which were not meant as prophetic, finding fuller realization in the life of the perfect type of suffering godliness than in the original sufferer. (A. Maclaren, D. D.<\/em>)<\/p>\n<\/p>\n Faithless friendship<\/strong><\/p>\n Sophocles says that, a faithless friend is the sorest bile that can be touched. Methinks as Jonathan laid aside his bow and arrows approaching to embrace David, so the name of friend should disarm the heart of man, that no instrument of malice should be left to give offence. It is like Gods rainbow in the clouds, a sure token of reconcilement, and preservation: it is the uniting of more souls in one, like the rod of Moses, and the rod of the Egyptians, which were united into one rod (Exo 7:1-25<\/span>.); that as Joseph said of Pharaohs dreams, the dreams are two, hut the interpretation is but one; so among friends the hearts are two, yet there is but one joy, one desire, and but one affection between them both. O what an accursed crime it is to cancel such a bond, much more to falsify and corrupt it! more unnatural than to divide one living child into two dead parts like the uncompassionate harlot. St. Basil did so cleave to the familiarity of holy Nazianzen, whom he called his necessary friend, that he thought not his knowledge solid, or his study profitable, or the daylight to be clear without him. Xenophon was so inflamed with the love of Proxenus, dear to him as his own soul, that he changed his bookish life, and entered into a dangerous war, as he confesseth, that he might follow him as the shadow did the body. Perfect lawgivers, says Aristotle, have had more careful regard to settle friendship in their polities, than to settle justice; for there is a recompense and satisfaction for any fault that infringeth justice, but it is past our value and exceeds all estimation how to salve up an injury which abuseth friendship: besides, there is prevention in all points of justice that an innocent may sustain no hurt, but the wounds of a false friend, how is it possible to avoid them? such an Ahithophel is like hot iron taken out of the fire which neither glows nor shines, but burns more violently than the flame that threatens. We have a test to try gold, says Euripides, a touchstone to betray deceit in counterfeit metals; but to know the mischief of a dissemblers heart, theres no mark or character to discern it. Moreover, every man hath a share in his whole friend, in all his estate and faculties, but every single man hath but his part in that commonwealth whereof he is a citizen: then reason within yourselves, can he that wrongs a friend, who is all and every whit his own, be true to that kingdom wherein he hath but a share and moiety? As the poet warned the sparrow not to build a nest in Medaeas statue, for she spared not to kill her own young ones, and could the little birds, who were but inmates, expect succour from her? So believe him not that he will be just to others, who was unjust to his other self: let him be rooted out, let him be cut off like unprofitable ivy that undermines the building upon which it creeps. (Bishop Hacker.<\/em>)<\/p>\n Verse 9<\/span>. Mine own familiar friend<\/B><\/I>] This is either a direct prophecy of the treachery of Judas, or it is a fact in David’s distresses which our Lord found so similar to the falsity of his treacherous disciple, that he applies it to him, Joh 13:18<\/span>. What we translate mine own familiar friend<\/I>, ish shelomi, is the man of my peace<\/I>. The man who, with the shalom lecha,<\/I> peace be to thee<\/I>! kissed me; and thus gave the agreed-on signal to my murderers that I was the person whom they should seize, hold fast, and carry away.<\/P> <\/P> Did eat of my bread<\/B><\/I>] Was an inmate in my house<\/I>. Applied by our Lord to Judas, when eating with him out of the same dish. See Joh 13:18<\/span>; Joh 13:26<\/span>. Possibly it may refer to Ahithophel<\/I>, his counsellor, the man of his peace<\/I>, his prime minister; who, we know, was the strength of Absalom’s conspiracy.<\/P> <\/p>\n Mine own familiar friend; <\/B>he means either Ahithophel, or some other perfidious counsellor or courtier, who was a type of Judas, to whom therefore it is applied, Joh 13:18<\/span>, as David was a type of Christ in being thus betrayed. So these words were literally fulfilled in David, and yet the Holy Ghost, which dictated them, looked further in them, even to Christ and Judas, in whom they received a further and fuller accomplishment. <\/P> Hath lifted up his heel; <\/B>a phrase implying injury, joined with insolency and contempt; taken from an unruly horse, which kicks at him that owns and feeds him. <\/P> <\/p>\n 9. mine . . . friend<\/B>literally,”the man of my peace.” <\/P> eat . . . bread<\/B>whodepended on me or was well treated by me. <\/P> hath lifted up heel<\/B>inscornful violence. As David and his fortunes typified Christ and His(compare Introduction<\/span>), so thesewords expressed the treatment he received, and also that of his Sonand Lord; hence, though not distinctly prophetical, our Saviour (Joh13:18<\/span>) applies them to Judas, “that the Scripture may befulfilled.” This last phrase has a wide use in the NewTestament, and is not restricted to denote special prophecies.<\/P><\/p>\n Yea, mine own familiar friend<\/strong>,…. Or, “the man of my peace” z; who did live peaceably with him, and ought always to have done so; whom he treated as his friend, as the rest of the apostles; calling him to that high office, and ordaining him to it, and qualifying him for it; and whom he called by the name of friend, when he came to betray him; Judas is meant;<\/p>\n in whom I trusted<\/strong>; with the bag and the money in it, both for the sustenance of his own family, the apostles, and for the relief of the poor, Joh 12:6<\/span>;<\/p>\n which did eat of my bread<\/strong>; of his bread in common with the rest of the apostles; and who was eating with him when he gave the sign who should betray him; and who seems to have eaten of the bread in the Lord’s supper: even this same person<\/p>\n hath lifted up his heel against me<\/strong>; by supplanting him, dealing hypocritically with him, and betraying him into the hands of his enemies: the metaphor is either taken from an unruly horse throwing his rider, and then ungenerously spurning at him, and trampling on him; or from wrestlers, who seek to supplant and trip up each other’s heels; which shows the ingratitude, baseness, and treachery of Judas; see<\/p>\n Joh 13:18<\/span>.<\/p>\n z “vir pacis meae”, Pagninus, Montanus, Vatablus, Cocceius, Gejerus, Michaelis.<\/p>\n 9. Even the man of my peace. As the very height of all his miseries, David here declares that he had found the same treachery in some one, or, indeed, in many of his greatest friends. For the change of number is very frequent in the Hebrew language, so that he may speak of several individuals as if they were only one person. Thus the meaning would be: Not only the common people, or strangers of whom I had no knowledge or acquaintance, but my greatest friends, nay, even those with whom I was most intimate, and those of my own household, whom I admitted to eat and drink with me at my table, vaunt themselves reproachfully against me. Among the Hebrews, the expression, men of peace, denotes their kinsfolk and connections; but it was a much closer alliance, and one which ought to have secured a stricter observance of the laws of friendship, to eat the bread of David in company with himself: for it is as if he had employed the appellation, My companion. (107) If, however, any would rather understand it of some particular traitor than of several persons, I have no objection to it. To lift up the heel is, in my opinion, to be understood metaphorically, and signifies to rise up disdainfully against a man who is afflicted and cast down. (108) Others explain the expression by to lay wait secretly; but the former interpretation is more appropriate, That the wicked, seeing that David was placed in embarrassed circumstances, or already prostrated in the dust, took occasion from this to assail him indirectly indeed, but, nevertheless, always with insolence; a thing which usually happens among people of a wicked and servile disposition. Christ, in quoting this passage, (Joh 13:18<\/span>,) applies it to the person of Judas. And certainly we ought to understand that, although David speaks of himself in this psalm, yet he speaks not as a common and private person, but as one who represented the person of Christ, inasmuch as he was, as it were, the example after which the whole Church should be conformed — a point well entitled to our attention, in order that each of us may prepare himself for the same condition. It was necessary that what was begun in David should be fully accomplished in Christ; and, therefore, it must of necessity come to pass, that the same thing should be fulfilled in each of his members, namely, that they should not only suffer from external violence and force, but also from internal foes, ever ready to betray them, even as Paul declares that the Church shall be assailed, not only by “fightings without,” but also by “fears within,” (2Co 7:5<\/span>.) <\/p>\n (107) “ Mon compagnon ordinaire, et qui estoit a pot et a feu avec moy, ainsi qu’on dit en commun proverbe.” — Fr. “My usual companion, and one who, according to the common proverb, had bed and board with me.” <\/p>\n (108) “ Hath lifted against me his heel; i. e. hath spurned me, hath kicked at me, as a vicious beast of burden does, hath insulted me in my misery. Comp. Psa 36:11<\/span>.” — Cresswell. <\/p>\n (9) Hath lifted up his heel.<\/strong>See margin. The meaning is, possibly, kicked violently at me. <\/em>But Bttchers conjecture is valuable, has magnified his fraud against me, which is supported by the LXX. and Vulg., has magnified his supplanting of me. (For the quotation of this verse in Joh. 13:18<\/span>, see New Testament Commentary.<\/em>) <\/em>The rights of Oriental hospitality must be remembered, to bring out all the blackness of the treachery here described. The expressive Hebrew idiom, man of my peace, is retained in the margin. Possibly (see Note, Oba. 1:7<\/span>) the second clause recalls another idiom, man of my bread.<\/p>\n 9<\/strong>. <\/strong> Yea <\/strong> , ( gam,<\/em>) here takes the sense of also, moreover, even, <\/em> as giving an accession to what had already been said. Not only had enemies conspired against him, but even his own familiar friend <\/strong> Hebrew, A man of my peace, my trusted counsellor. <\/p>\n <\/em><\/p>\n Which did eat of my bread <\/strong> My table companion. A designation of familiar confidence. See a further description, Psa 55:13-14<\/span>. <\/p>\n Hath lifted up his heel <\/strong> Hebrew, hath magnified <\/em> his heel, a proverbial phrase for a formidable and treacherous conspiracy. On “heel,” see note on Psa 49:5<\/span>, where the same word occurs. The reference is to Ahithophel, 2Sa 16:23<\/span>. Our Lord quotes this passage as prophetic of Judas Iscariot, Joh 13:18<\/span>, where in Psa 41:9<\/span> he interprets, “lifted up his heel,” by “one of you shall betray me.” See the introductory note of this psalm.<\/p>\n Psa 41:9<\/span><\/em><\/strong>. <\/strong>Hath lifted up his heel against me<\/em><\/strong><\/strong> Hath shewn great treachery towards me. <\/em>Mudge. St. John, who wrote in Greek, quotes the words from the Greek version, as he found them, without altering the translation. <\/p>\n Psa 41:9 Yea, mine own familiar friend, in whom I trusted, which did eat of my bread, hath lifted up [his] heel against me.<\/p>\n Ver. 9. Yea, mine own familiar friend<\/strong> ] Heb. the man of my peace. This was a great cut to David, , saith Sophocles. What greater wound can there be than a treacherous friend? such as was Ahithophel to David, Judas to our Saviour, Brutus to Julius Caesar (who was slain in the Senate house with three and twenty wounds, given for most part by them whose lives he had preserved), Magnentius to Constans, the emperor, who had formerly saved his life from the soldiers’ fury; Michael Balbus to the Emperor Leo Armenius, whom he slew the same night that he had pardoned and released him. This evil dealing made Socrates cry out, , Friends, there is hardly a friend to be found; and Queen Elizabeth complain, that in trust she had found treason; and King Antigonus pray to God to preserve him from his friends; and King Alphonsus to complain of the ingratitude of his favourites. <\/p>\n <\/p>\n In whom I trusted<\/strong> ] So did not our Saviour in Judas, for he knew him better than so, and therefore this clause is left out, Joh 13:18<\/span> , where he applieth this saying to himself. Jerome and some others apply the whole psalm to Christ, and for that end they render these words actively, Cui credidi,<\/em> to whom I intrusted or committed my ministry. <\/p>\n <\/p>\n Who did eat of my bread<\/strong> ] My fellow commoner, with whom I had eaten little less than a bushel of salt. A man’s enemies are many times those of his own house, the birds of his own bosom. Judas dipped in the same dish with Jesus, betrayed him with a kiss. Caveatur osculum Iscarioticum.<\/em> Beware the kisses of Judas. <\/p>\n <\/p>\n Hath lift up his heel against me<\/strong> ] Heb. Hath magnified the heel, or the foot sole, sc.<\/em> to supplant me, or to trample upon me, or to spurn against me. Metaphora ab equis calcitronibus,<\/em> saith Vatablus, a metaphor from unruly and refractory horses. See Jdg 15:8<\/span> . It importeth contempt, despite, and cruelty.<\/p>\n mine own familiar friend: i.e. the one whom I was in the habit of saluting as my friend. <\/p>\n whom I trusted. These words not quoted by Christ (Joh 13:18), for He knew what was in man (Joh 2:24, Joh 2:25). <\/p>\n trusted = confided. Hebrew. batah. App-69. <\/p>\n which did eat, &c. Quoted in Joh 13:18. <\/p>\n bread. Put by Figure of speech Synecdoche (of Species), App-6. for all kinds’ of food. <\/p>\n Yea, mine own familiar friend <\/p>\n Psalms 41. is the Psalm of the betrayal of the Son of man, as Jesus Himself taught. Joh 13:18; Joh 13:19. See Psalms 45, next in order of the Messianic Psalms. <\/p>\n trusted (See Scofield “Psa 2:12”). <\/p>\n Yea: Psa 55:12-14, Psa 55:20-22, 2Sa 15:12, Job 19:19, Jer 20:10 <\/p>\n mine own familiar friend: Heb. the man of my peace <\/p>\n which: Deu 32:15, Oba 1:7, Joh 13:18, Joh 13:26, Joh 13:27 <\/p>\n lifted up: Heb. magnified <\/p>\n Reciprocal: 2Sa 9:7 – eat bread 2Sa 15:31 – Ahithophel Job 6:15 – My brethren Psa 31:11 – especially Jer 38:22 – Thy friends Jer 41:1 – they did Dan 11:26 – that feed Mic 7:6 – a man’s Mat 10:36 – General Mat 26:23 – He that Mat 26:50 – Friend Mar 14:10 – one Mar 14:18 – One Luk 12:52 – General Luk 22:3 – being Luk 22:21 – General Joh 6:71 – being Act 1:16 – spake 1Jo 2:19 – went out<\/p>\n 41:9 Yea, mine own familiar friend, in whom I trusted, which did eat of my bread, {g} hath lifted up [his] heel against me.<\/p>\n (g) As David felt this falsehood, and as it was chiefly accomplished in Christ, Joh 13:18 so shall his members continually prove the same.<\/p>\n Even a former genuine friend of David had turned against him. Ahithophel, who betrayed David and then hanged himself (2Sa 16:20 to 2Sa_17:3; 2Sa_17:23<\/span>), did this. Yet it is not certain that he was the person the psalmist had in mind here. David had more than one friend who later turned against him. Jesus quoted this verse and applied it to Judas (Joh 13:18).<\/p>\n Yea, mine own familiar friend, in whom I trusted, which did eat of my bread, hath lifted up [his] heel against me. 9. mine own familiar friend ] Lit. the man of my peace. Cp. Psa 7:4; Jer 20:10; Jer 38:22; Oba 1:7; and the similar complaints of ingratitude in Psa 35:12 ff., Psa 55:12 … Continue reading “Exegetical and Hermeneutical Commentary of Psalms 41:9”<\/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-14563","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/14563","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=14563"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/14563\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=14563"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=14563"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=14563"}],"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
I. <\/strong>It is a grievous thing that they who eat of the Lords common dread should lift up their heel against him.<\/p>\n
II. <\/strong>It is a very grievous thing that they who eat of the Lords sacramental bread should lift up their heel against him. Note–<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Scofield Reference Bible Notes<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/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":"