17<\/strong>. Bread of deceit<\/em> ] or of falsehood<\/em>, R.V., i.e. bread (or whatever else that word represents) gotten by dishonest and deceitful methods.<\/p>\n with gravel<\/em> ] Comp. Lam 3:16<\/span>.<\/p>\n To eat gravel was a Hebrew Lam 3:16<\/span>, and is an Arabic, phrase for getting into trouble. So bread, got by deceit, tastes sweet at first, but ends by leaving the hunger of the soul unsatisfied. There is a pleasure in the sense of cleverness felt after a hard bargain or a successful fraud, which must be met by bidding men look on the after consequences.<\/P><\/p>\n Verse 17<\/span>. Bread of deceit<\/B><\/I> is <\/B>sweet<\/B><\/I>] Property acquired by falsehood, speculation<\/I>, c., without labour, is pleasant to the unprincipled, slothful man but there is a curse<\/I> in it, and the issue will prove it.<\/P> <\/p>\n Bread of deceit; <\/B>gain or pleasure procured by unrighteous courses. <\/P> His mouth shall be filled with gravel; <\/B>it shall be bitter and pernicious at last, like gritty bread, which offends the teeth and stomach. It will certainly bring upon him the horrors of a guilty conscience, and the wrath and judgments of the Almighty God. <\/P> <\/p>\n 17. Bread . . . sweet<\/B>eitheras unlawfully (Pr 9:17<\/span>) oreasily obtained. <\/P> mouth . . . gravel<\/B>wellexpresses the pain and grief given at last.<\/P><\/p>\n Bread of deceit [is] sweet to a man<\/strong>,…. Which may be understood of sin in general, which is bread to the sinner, he eats it: it is called “the bread of wickedness”, Pr 4:17<\/span>; but it is but poor bread, no other than ashes Isa 44:20<\/span>; it is “bread of deceit”; there is a deceitfulness in all sin; it is in appearance fair and pleasant to the eye, like the fruit our first parents ate of; or like the apples of Sodom, of which it is reported that they are very beautiful to look at, but when touched drop into ashes; sin promises pleasure, profit, honour, liberty, peace, and impunity, yet gives neither; but the reverse, pain, loss, shame, servitude distress, and destruction; and yet it is sweet to an unregenerate man, one of a vicious taste, or whose taste remains unchanged; it is natural to him and he takes as much delight in it as in eating and drinking; and especially such sins as are called constitution ones, which he is not easily prevailed upon to part with; wickedness is sweet in his mouth, he rolls it and keeps it as a sweet morsel under his tongue, and forsakes it not,<\/p>\n Job 20:12<\/span>. It may be applied to particular sins, as to adultery, as it is by Jarchi, and with which may be compared Pr 9:17<\/span>; and to riches unlawfully gotten; see Job 20:15<\/span>; and to the cruel usage and persecution of the people of God, called the bread of wickedness and wine of violence, which wicked men take as much delight in as in eating and drinking, Pr 4:17<\/span>; particularly the cruelty of the church of Rome, who has made herself drunk with the blood of the saints, in which she delights, and will be bitter to her in the end,<\/p>\n Re 17:6<\/span>. It may be interpreted of false doctrine; so the doctrine of the Pharisees and Sadducees is signified by leavened bread,<\/p>\n Mt 16:6<\/span>; this is not true bread, does not strengthen, nourish, and refresh, as the Gospel does, but eats as a canker; it is not solid and substantial, but mere chaff, it is bread of falsehood and lying; false teachers lie in wait to deceive, their doctrines are lies in hypocrisy, and, yet these are sweet unto, and taken down greedily by carnal persons; particularly the doctrine of justification by works: this is the bread some men live on, but it is only husks which swine eat; it is feeding on wind, and filling the belly with east wind, which swells and vainly puffs up the fleshly mind; it is contrary to the, Gospel, and is not of the truth, and will deceive persons that trust to it; and yet it is sweet to a natural man; his own righteousness, and to trust to it, is natural to him; it is his own, and what he has laboured for, and is fond of; it affords room for boasting, and he does not care to part with it;<\/p>\n but afterwards his mouth shall be filled with gravel<\/strong>; with that which will be ungrateful, uncomfortable, and distressing to him; the conscience of a sinner, who has been taking his fill of sin and pleasure in it shall be filled with remorse and distress; and with bitter reflections upon himself; with a dreadful sense of divine wrath, and fearful apprehensions of it now; and destruction and damnation will be his portion hereafter; and this will be the consequence of all false doctrine, and of a man’s trusting to his own righteousness and despising Christ’s; see 2Pe 2:1<\/span>.<\/p>\n 17 Sweet to a man is the bread of deceit;<\/p>\n Yet at last his mouth is full of gravel.<\/p>\n “Bread of deceit” is not deceit itself, as that after which the desire of a man goes forth, and that for which he has a relish (thus, e.g.<\/em>, Immanuel and Hitzig); but that which is not gained by labour, and is not merited. Possession ( vid<\/em>., Pro 4:17<\/span>) or enjoyment (Pro 9:17<\/span>) obtained by deceit is thus called, as , Pro 23:3<\/span>, denotes bread; but for him who has a relish for it, it is connected with deceit. Such bread of lies is sweet to a man, because it has come to him without effort, but in the end not only will he have nothing to eat, but his tongue, teeth, and mouth will be injured by small stones; i.e.<\/em>, in the end he will have nothing, and there will remain to him only evil (Fleischer). Or: it changes itself (Job 20:14<\/span>) at last into gravel, of which his mouth is filled full, as we might say, “it lies at last in his stomach like lead.” is the Arab. hatny , gravel (Hitzig, grien <\/em> = gries <\/em>, coarse sand, grit), R. , scindere <\/em>. Similarly in Arab. hajar , a stone, is used as the image of disappointed expectations, e.g.<\/em>, the adulterer finds a stone, i.e.<\/em>, experiences disappointment.<\/p>\n 17 Bread of deceit is<\/I> sweet to a man; but afterwards his mouth shall be filled with gravel.<\/P> Note, 1. Sin may possibly be pleasant in the commission: Bread of deceit,<\/I> wealth gotten by fraud, by lying and oppression, may be sweet to a man,<\/I> and the more sweet for its being ill-gotten, such pleasure does the carnal mind take in the success of its wicked projects. All the pleasures and profits of sin are bread of deceit.<\/I> They are stolen, for they are forbidden fruit; and they will deceive men, for they are not what they promise. For a time, however, they are rolled under the tongue as a sweet morsel,<\/I> and the sinner blesses himself in them. But, 2. It will be bitter in reflection. Afterwards the sinner’s mouth shall be filled with gravel.<\/I> When his conscience is awakened, when he sees himself cheated, and becomes apprehensive of the wrath of God against him for his sin, how painful and uneasy then is the thought of it! The pleasures of sin are but for a season, and are succeeded with sorrow. Some nations have punished malefactors by mingling gravel with their bread.<\/P> <\/p>\n The Afterward of Sin<\/strong><\/p>\n Verse 17- See comment on Pro 5:4<\/span> and Pro 9:17-18<\/span>.<\/p>\n CRITICAL NOTES.<\/p>\n Pro. 20:17<\/span><\/strong>. A man<\/strong>. The Hebrew word here used is the one which denotes a superior man<\/em>. <\/p>\n MAIN HOMILETICS OF <\/em>Pro. 20:17<\/span><\/em><\/p>\n BAD BREAD<\/p>\n I. Some gratification is to be obtained from dishonest gain<\/strong>. Many a swindler gets not only bread by swindling, but many other things, which not only minister to his senses, but gratify mental appetites not in themselves unlawful. And he finds pleasure in the fruit of his dishonestyin, it may be, his well-furnished table, his luxurious mansion, his social position. It is not the highest and the purest pleasure, but there is a sweetness in it, or men would not grasp so eagerly the bread of deceit.<\/p>\n II. A time will come when it will not only cease to give pleasure, but will bring misery<\/strong>. The dishonest man will find that, after all, his gains are not bread for his higher naturethat his soul is still unsatisfied, and crying out for sustenanceand, more than this, that his conscience demands satisfaction for the wrong-doing of the pastthat even if he is permitted to keep possession of his ill-gotten wealth, it is not only what chaff without the grain, or the husk without the kernel, is to the starving man, but as the very sand of the desert or the dust of the highway in the mouth, tormenting as well as unsatisfying.<\/p>\n OUTLINES AND SUGGESTIVE COMMENTS<\/em><\/p>\n Everything gotten wrongfully is here implied. Bitter was Achans sweet, deceitfully hid in the tent, which brought ruin upon himself and his family (Jos. 7:21-24<\/span>). Look at Gehazi. What profit had he from his talents of silver and changes of garments? Bitter indeed was the bread of deceit to him (2Ki. 5:20-27<\/span>). Look even at Jacob, a true servant of God; and yet chastened heavily almost to the end of his days with the bitter fruits of deceit (Genesis 27<\/span>; Gen. 42:36-38<\/span>).Bridges<\/em>.<\/p>\n Men must not think to dine with the devil, and then to sup with Abraham, Isaac, and Jacob in the kingdom of heaven.Trapp<\/em>.<\/p>\n It is crusted without, as if it were bread; but within, contrary to bread, is not soft. The deceived, tasting it with the tongue of his hope and presuming confidence, findeth nothing which is not grateful unto him: the deceiver tasting it with the tongue of present profit findeth it most luscious unto him. But when the deceiver, having it in his mouth, pierceth it with the teeth of his trial, then as gravel breaketh the teeth so it breaketh his heart; and when the deceiver comes to feed upon it he findeth there is no juice of true profit.Jermin<\/em>.<\/p>\n 17<\/strong>. <\/strong> Bread of deceit <\/strong> Enjoyments and possessions acquired by fraud, or any illicit means. (Compare Pro 23:3<\/span>; Pro 9:17<\/span>.) <\/p>\n Filled with gravel <\/strong> Comp. Lam 3:16<\/span>. His unlawful gratifications will be turned to grievous annoyances.<\/p>\n <\/p>\n v. 17. Bread of deceit is sweet to a man,<\/strong> what he gains by such means may seem pleasant and enjoyable to him at first; but afterwards his mouth shall be filled with gravel,<\/strong> it will be most disagreeable and grievous to him. <\/p>\n Pro 20:17<\/span><\/em><\/strong>. <\/strong>Bread of deceit<\/em><\/strong><\/strong> Bread gained by fraud. <\/em>Houbigant. <\/p>\n <\/p>\n <\/em><\/p>\n Pro 20:17 Bread of deceit [is] sweet to a man; but afterwards his mouth shall be filled with gravel.<\/p>\n <\/em><\/p>\n Ver. 17. Bread of deceit is sweet to a man.<\/strong> ] Sin’s murdering morsels will deceive those that devour them. There is a deceitfulness in all sin, Heb 3:13 a lie in all vanity. Jer 2:8 The stolen waters of adultery are sweet, Pro 9:17 but bitterness in the end: such sweet meat hath sour sauce. Commodities craftily or cruelly compassed, yield a great deal of content for present. But when the unconscionable cormorant hath “swallowed down such riches, he shall vomit them up again; God shall cast them out of his belly.” Joh 20:15 Either by remorse and restitution in the meantime, or with despair and impenitent horror hereafter. <\/p>\n <\/p>\n His mouth shall be filled with gravel.<\/strong> ] Pane lapidoso,<\/em> as Seneca hath it – with grit and gravel, to the torment of the teeth; that is, terror of the conscience, and torture of the whole man. Such a bitter-sweet was Adam’s apple, Esau’s mess, the Israelites’ quails, Jonathan’s honey, the Amalekites’ cates after the sack of Ziklag, 1Sa 30:16 Adonijah’s dainties, 1Ki 1:9 which ended in horror; ever after the meal is ended, comes the reckoning. Men must not think to dine with the devil, and then to sup with Abraham, Isaac, and Jacob in the kingdom of heaven: to feed upon the poison of asps, and yet that the viper’s tongue shall not slay them. Job 20:16 When the asp stings a man, it doth first tickle him, so as it makes him laugh, till the poison by little and little gets to the heart, and then it pains him more than ever it delighted him. So doth sin. At Alvolana in Portugal, three miles from Lisbon, many of our English soldiers under the Earl of Essex perished, by eating of honey, purposely left in the houses and spiced with poison, as it was thought. a<\/em> And how the treacherous Greeks destroyed many of the western Christians, French and English, marching toward the Holy Land, by selling them meal mingled with lime, is well known out of the Turkish history. <\/p>\n<\/p>\n a<\/em> Speed in Queen Elizabeth.<\/p>\n Proverbs<\/p>\n BREAD AND GRAVEL<\/p>\n Pro 20:17 <\/strong> .<\/p>\n ‘Bread of deceit’ is a somewhat ambiguous phrase, which may mean either of two things, and perhaps means both. It may either mean any good obtained by deceit, or good which deceives in its possession. In the former signification it would appear to have reference primarily to unjustly gotten gain, while in the latter it has a wider meaning and applies to all the worthless treasures and lying delights of life. The metaphor is full of homely vigour, and the contrast between the sweet bread and the gravel that fills the mouth and breaks the teeth, carries a solemn lesson which is perpetually insisted upon in this book of Proverbs, and confirmed in every man’s experience.<\/p>\n I. The first lesson here taught is the perpetuity of the most transient actions.<\/p>\n <\/strong> We are tempted to think that a deed done is done with, and to grasp at momentary pleasure, and ignore its abiding consequences. But of all the delusions by which men are blinded to the true solemnity of life none is more fatal than that which ignores the solemn ‘afterward’s that has to be taken into account. For, whatever issues in outward life our actions may have, they have all a very real influence on their doers; each of them tends to modify character, to form habits, to drag after itself a whole trail of consequences. Each strikes inwards and works outwards. The whole of a life may be set forth in the pregnant figure, ‘A sower went forth to sow,’ and ‘Whatsoever a man soweth, that shall he also reap.’ The seed may lie long dormant, but the green shoots will appear in due time, and pass through all the stages of ‘first the blade, and then the ear, and after that the full corn in the ear.’ The sower has to become the reaper, and the reaper has to eat of the bread made from the product of the long past sowing. Shall we<\/em> have to reap a harvest of poisonous tares, or of wholesome wheat? ‘If ‘twere done when ‘tis done, ‘twere well it were done quickly’; but since it begins to do when ‘tis done, it were often better that it were not done at all. A momentary pause to ask ourselves when tempted to evil, ‘And what then?’ would burst not a few of the painted bubbles after which we often chase.<\/p>\n Is there any reason to suppose that these permanent consequences of our transient actions are confined in their operation to this life? Does not such a present, which is mainly the continuous result of the whole past, seem at least to prophesy and guarantee a similar future? Most of us, I suppose, believe in the life continuous through and after death retributive in a greater degree than life here. Whatever changes may be involved in the laying aside of the ‘earthly house of this tabernacle,’ it seems folly to suppose that in it we lay aside the consequences of our past inwrought into our very selves. Surely wisdom suggests that we try to take into view the whole scope of our actions, and to carry our vision as far as the consequences reach. We should all be wiser and better if we thought more of the ‘afterwards,’ whether in its partial form in the present, or in its solemn completion in the future beyond.<\/p>\n II. The bitterness of what is sweet and wrong.<\/p>\n <\/strong> There is no need to deny that ‘bread of deceit is sweet to a man.’ There is a certain pleasure in a lie, and the taste of the bread purchased by it is not embittered because it has been bought by deceit. If we succeed in getting the good which any strong desire hungers after, the gratification of the desire ministers pleasure. If a man is hungry, it matters not to his hunger how he has procured the bread which he devours. And so with all forms of good which appeal to sense. The sweetness of the thing desired and obtained is more subtle, but not less real, if it nourishes some inclination or taste of a higher nature. But such sweetness in its very essence is momentary, and even, whilst being masticated, ‘bread of deceit’ turns into gravel; and a mouthful of it breaks the teeth, excoriates the gums, interferes with breathing, and ministers no nourishment. The metaphor has but too familiar illustrations in the experience of us all. How often have we flattered ourselves with the thought, ‘If I could but get this or that, how happy I should be’? How often when we got it have we been as happy as we expected? We had forgotten the voice of conscience, which may be overborne for a moment, but begins to speak more threateningly when its prohibitions have been neglected; we had forgotten that there is no satisfying our hungry desires with ‘bread of deceit,’ but that they grow much faster than it can be presented to them; we had forgotten the evil that was strengthened in us when it has been fed; we had forgotten that the remembrance of past delights often becomes a present sorrow and shame; we had forgotten avenging consequences of many sorts which follow surely in the train of sweet satisfactions which are wrong.<\/p>\n So, even in this life nothing keeps its sweetness which is wrong, and nothing which is sweet and wrong avoids a tang<\/em> of intensest bitterness ‘afterwards.’ And all that bitterness will be increased in another world, if there is another, when God gives us to read the book of our lives which we ourselves have written. Many a page that records past sweetness will then be felt to be written, ‘within and without,’ with lamentation and woe.<\/p>\n All bitterness of what is sweet and wrong makes it certain that sin is the stupidest, as well as the wickedest, thing that a man can do.<\/p>\n III. The abiding sweetness of true bread.<\/p>\n <\/strong> In a subordinate sense, the true bread may be taken as meaning our own deeds inspired by love of God and approved by conscience. They may often be painful to do, but the pain merges into calm pleasure, and conscience whispers a foretaste of heaven’s ‘Well done! good and faithful servant.’ The roll may be bitter to the lips, but, eaten, becomes sweet as honey; whereas the world’s bread is sweet at first but bitter at last. The highest wisdom and the most exacting conscience absolutely coincide in that which they prescribe, and Scripture has the warrant of universal experience in proclaiming that sin in its subtler and more refined forms, as well as in its grosser, is a gigantic mistake, and the true wisdom and reasonable regard for one’s own interest alike point in the same direction,-to a life based on the love of God in Christ Jesus our Lord, as being the life which yields the happiest results today and perpetual bliss hereafter. But let us not forget that in the highest sense Christ Himself is the ‘true bread that cometh down from heaven.’ He may be bitter at first, being eaten with tears of penitence and painful efforts at conquering sin, but even in the first bitterness there is sweetness beyond all the earth can give. He ‘spreads a table before us in the presence of our enemies,’ and the bread which He gives tastes as the manna of old did, like wafers made of honey. Only perverted appetites loathe this light bread and prefer the strong-favoured leeks and garlics of Egypt. They who sit at the table in the wilderness will finally sit at the table prepared in the kingdom of the heavens.<\/p>\n Bread of deceit = Bread gained by deceit. Genitive of Origin. See App-17(2). <\/p>\n Bread. Put by Figure of speech Synecdoche (of Part), for all kinds of food. <\/p>\n deceit = lying. Hebrew. sheker. See note on Pro 11:18. <\/p>\n filled with gravel: or grit. See note on Gen 3:14, implying utmost disappointment. See App-19. <\/p>\n Pro 20:17<\/p>\n Pro 20:17<\/p>\n “Bread of falsehood is sweet to a man; But afterward his mouth shall be filled with gravel.”<\/p>\n “A man may delight in making his living dishonestly, but after a time his mouth shall be filled with gravel. This, of course, is a warning against dishonesty.<\/p>\n Pro 20:17. The pleasures of sin seem great at the moment, but they can lead to very sorrowful consequences, and in the end to divine punishment in the lake of fire. Achan enjoyed much more the stealing of the forbidden from the spoils of Jericho than he did the afterwards (Jos 7:20-25). It seemed sweet to Josephs brothers to sell him and get rid of him, but the afterwards of it was not good (Gen 42:21-22). The philosophy of the evil woman of Pro 9:17 is that stolen waters of sweet, but the man who drinks knoweth not that the dead are there; That her guests are in the depths of Sheol (Pro 9:18). Look beyond the momentary pleasure derived from sin to the fearful consequences to which it leads (Heb 10:31).<\/p>\n deceit: Heb. lying, or falsehood, Pro 4:17 <\/p>\n is sweet: Pro 9:17, Pro 9:18, Gen 3:6, Gen 3:7, Job 20:12-20, Ecc 11:9, Heb 11:25 <\/p>\n his: Lam 3:15, Lam 3:16<\/p>\n HARD FARE<\/p>\n Bread of deceit is sweet to a man; but afterwards his mouth shall he filled with gravel.<\/p>\n Pro 20:17<\/p>\n There are instances in which a very little practice in evil will make real wickedness seem to one harmless, to another necessary, to another almost satisfactory. This is what the wise prince meant by saying the bread of deceit was sweet. Yes, it is, says Solomonand afterwards? How may we be certain of the afterwards of deceit? How may we be certain that it will infinitely outweigh the present sweetness?<\/p>\n I. All things that are done by Gods creatures are subject to Gods judgment.If God approves of a thing, the things that follow from it are sure to be good and happy things. If He condemns it they are sure to be good in one sense, but they are absolutely sure to be destructive of that which is causing evil, and they would not be good unless they were so destructive and baneful and withering to what is evil.<\/p>\n II. The deceiver is especially a person who, by his own act and deed, resolutely and on purpose appeals from this life to the next.He says, I will not be judged here. I will not now bear the consequences of what I have done. Who can aid him? How can his best lover and friend protect him? Is it wonderful that Solomon and St. John alike, in speaking of the deceiver, say that his time comes afterwards?<\/p>\n Archbishop Benson.<\/p>\n Pro 20:17. Bread of deceit Gain or pleasure procured by unrighteous courses; is sweet to a man And the more sweet, because it is unlawfully obtained; such pleasure doth the carnal mind take in the success of its wicked projects! Observe, reader, all the pleasures and profits of sin are bread of deceit; they are stolen; they are forbidden fruit; and they deceive men; for they do not perform what they promise. For a time, indeed, they are, perhaps, rolled under the tongue as a sweet morsel, and the sinner blesses himself in them, but afterward his mouth shall be filled with gravel His bread of deceit will be bitter and pernicious, and produce pain and sickness in his stomach; when his conscience is awakened, when he sees himself cheated, and becomes apprehensive of the wrath of God against him for his sin, how painful and distressing then is the thought of it!<\/p>\n Bread of deceit [is] sweet to a man; but afterwards his mouth shall be filled with gravel. 17. Bread of deceit ] or of falsehood, R.V., i.e. bread (or whatever else that word represents) gotten by dishonest and deceitful methods. with gravel ] Comp. Lam 3:16. Fuente: The Cambridge Bible for Schools and Colleges To … Continue reading “Exegetical and Hermeneutical Commentary of Proverbs 20:17”<\/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-16982","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/16982","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=16982"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/16982\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=16982"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=16982"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=16982"}],"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
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: The Popular Commentary on the Bible by Kretzmann<\/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: Expositions Of Holy Scripture by Alexander MacLaren<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/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: Church Pulpit Commentary<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"