15<\/strong>. we call the proud happy<\/em> ] The word we<\/strong> is emphatic, and suggests a reference on the part of the speakers to Mal 3:12<\/em><\/span> above: “ Thou<\/em> sayest that all nations shall call them that obey Thee happy; we<\/em>, on the contrary, call the proud rebels against Thee happy.”<\/p>\n set up<\/em> ] Rather, built up<\/strong>, as A.V. margin, and R.V. Comp. Jer 12:16<\/span>; Job 22:23<\/span>.<\/p>\n they that tempt<\/em>, &c.] Rather, yea, they tempt God, and are delivered<\/strong>, as R.V. The persons are the same as in the preceding clause, “they that work wickedness”.<\/p>\n In this as in the earlier section of the prophecy the rebuke and denunciation of evil leads up to the prediction of impending judgment. In the earlier section the discriminating nature of the coming judgment is not lost sight of. It will purify as well as destroy (Mal 3:3-4<\/span> with 5). But in this latter section this feature of discrimination becomes more prominent. And the thought is added, for the comfort of the godly, that the discriminating judgment exists already (Mal 3:16-17<\/span>), though its manifestation must be waited for till “the day” comes ( Mal 3:18<\/em><\/span>). The day in which all men shall “discern between the righteous and the wicked, between him that serveth God and him that serveth Him not”, will be the day, not of the inception, but of “the revelation of the righteous judgment of God” (Rom 2:5<\/span>).<\/p>\n And now we call the proud happy (blessed) – <\/B>This being so, they sum up the case against God. God had declared that all nations should call them blessed Mal 3:12<\/span>. if they would obey. They answer, using His words; And now we (they lay stress on the word we,) pronounce blessed, in fact, those whom God had pronounced cursed: Psa 119:21<\/span>. Thou hast rebuked the proud, who are cursed. Their characteristic, among other bad men, is of insolence Pro 21:24<\/span>. arrogance, boiling over with self-conceit, and presumptuous toward God. The ground of Babylons sentence was she hath been proud toward the Lord, the Holy One of Israel; Jethro says of the Egyptians, as a ground of his belief in God (Exo 18:11<\/span>. It is used of Egypt toward Israel. Neh 9:16<\/span>.) for, in the thing that they dealt proudly, He was above them. It describes the character of the act of Israel, when God bade them not go up, neither fight, and they would not hear, and went up presumptuously into the battle Deu 1:41<\/span>, Deu 1:43<\/span> the contumacious act of those, who, appealing to the judgment of God, afterward refused it: Deu 17:12-13<\/span>. of Johanans associates, who accuse Jeremiah of speaking falsely in the name of God; Jer 43:2<\/span>. they are persons who rise up Psa 86:14<\/span>. forge lies against Psa 119:69<\/span>. dig pits for Psa 119:85<\/span>. deal perversely with, Psa 119:78<\/span>. hold in derision Psa 119:51<\/span>. oppress Psa 119:122<\/span>. the pious. Whether or no, they mean specifically the pagan, those, whom these pronounced blessed, were those who were contemptuous toward God.<\/P> Yea, the workers of wickedness – <\/B>, those who habitually work it, whose employment it is, are built up; yea, they have tried God and have escaped. God had promised that, if Jer 12:16<\/span>, they will diligently learn the ways of My people, they shall be built up in the midst of My people; these say, the workers of wickedness had been built up: God had bidden themselves Jer 3:10<\/span>, make trial of Me in this; these answer, the wicked had made trial of Him, and had been unpunished.<\/P> <\/p>\n Verse 15<\/span>. And now we call the proud happy<\/B><\/I>] Proud and insolent men are the only happy people, for they domineer everywhere, and none dares to resist them.<\/P> <\/P> They that work wickedness are set up<\/B><\/I>] The humble<\/I> and holy<\/I> are depressed and miserable; the proud<\/I> and wicked<\/I> are in places of trust<\/I> and profit<\/I>. Too often it is so.<\/P> <\/P> They that <\/B>tempt God are even delivered.<\/B><\/I>] Even those who despise<\/I> God, and insult<\/I> his justice and providence, are preserved in and from dangers; while the righteous<\/I> fall by them.<\/P> <\/p>\n And now, <\/B>or now therefore; on these false reasonings of these deceived ones, they proceed to further impiety and audacious blasphemy. <\/P> We call the proud happy; <\/B>we (say they) see before our eyes, and must pronounce what we see, that the proud contemners of God and his law are the flourishing ones; they are at present happiest, and there appears no sign of any change of affairs to them. They do boldly and despitefully oppose God, and yet prosper. And could this be, say they, if there were a God of judgment to call men to account, and to deal with them according to their ways? <\/P> They that work wickedness are set up<\/B> who contrive, and then work wickedness; who choose it, study it, and glory in it, as the whole of their life; are built up, are advanced to honours, and filled with riches, and have fair probability that all this will last to them and theirs. And could this be, say these priests and Jews, under the eye of a just and sovereign Judge? where is the God of judgment when such disorders are every where seen? <\/P> They that tempt God are even delivered; <\/B>they that dare him to his very face, that do the highest affronts to God, purposely to prove whether he would or could punish the sinners amongst men. Those escape punishment though the law and prophets threaten them; and would you have us (say these men) believe there is such a God of judgment, when all is so disorderly carried in the world? Thus far the proud behaviour of these against God. <\/P> <\/p>\n 15. And now<\/B>Since we who serveJehovah are not prosperous and “the proud” heathen flourishin prosperity, we must pronounce them the favorites of God (Mal 2:17<\/span>;Psa 73:12<\/span>). <\/P> set up<\/B>literally,”built up”: metaphor from architecture (Pr24:3<\/span>; compare Ge 16:2<\/span>,Margin;<\/I> Ge 30:3<\/span>, Margin.<\/I>)<\/P> tempt God<\/B>dare God topunish them, by breaking His laws (Ps95:9<\/span>).<\/P><\/p>\n And now we call the proud happy<\/strong>,…. Or “therefore now” q; since this is the case, that the worshippers of God are not regarded, and there is nothing got by serving him; they that are proud and haughty, that neither fear God nor regard men, are the happy persons; even presumptuous sinners, as the word r signifies, that stretch out their hands against God, and strengthen themselves against the Almighty; these enjoy all worldly happiness, while they that serve the Lord are mourning in sackcloth, and are in the utmost distress. The Targum explains it of the ungodly, and as it is explained in the following clause:<\/p>\n yea, they that work wickedness are set up<\/strong>: or “built up” s; or “seeing, because”, or “for they that work” t, c. they are increased with children, by which their houses or families are built up; they are in a well settled and established condition; they abound in riches and honours; they are set in high places, and are in great esteem among men, even such who make it their constant business to commit sin:<\/p>\n yea, [they that] tempt God<\/strong>; or “yea, they tempt God” u; by their wicked words and actions, and try whether he will cause his judgments to fall upon them, which he has threatened to such sinners; see Isa 5:18<\/span>:<\/p>\n are even delivered<\/strong>; or, “and are delivered” w; from the punishment threatened; they escape it, and go on with impunity; from which observations these persons reasoned that there was no God of judgment, or that judged in the earth; that there was no providence concerned about human affairs; and that there was nothing in religion; and these were the hard and stout words which they spoke against the Lord.<\/p>\n q “ergo nunc”, V. L.; “igitur”, Cocceius; “adeoque”, Burkius. r “arrogantes”, V. L.; “feroces”, Cocceius. s “aedificati sunt”, Pagninus, Montanus, Cocceius, Burkius; “aedificantur”, Vatablus, Tigurine version, Calvin, Junius Tremellius. t “siquidem”, V. L. “nam”, Piscator, Noldius. u “etiam probaverunt”, Pagninus, Montanus, Burkius. w “et evaserunt”, Pagninus, Montanus; “et effugerunt”, Cocceius.<\/p>\n This verse is connected with the last, for the force of these words, “We have walked sorrowfully before God and have carefully kept his precepts,” does not fully appear, except this clause be added — that they saw in the meantime that the proud flourished and had their delights, as though they said, “We strive to deserve well of God by our services; he overlooks all our religious acts, and pours as it were all his bounty on our enemies, who are yet ungodly and profane.” We now see how these verses are connected together, for God disappointed the Jews of the reward they thought due to them, and in the meantime bestowed on the impious and undeserving his kindness. <\/p>\n To call any one blessed, as we have before seen, is to acknowledge that God’s blessing is upon him, according to what God had promised, “Behold, all nations shall call thee blessed.” So a changed state of things is here set forth, for the Jews, when they were miserable, called others blessed; not that they willingly declared this, but envy forced them to complain of the cheerful and hamper state of the Gentiles, who were yet ungodly. And by the proud they meant all the despisers of God, a part being mentioned for the whole; and they were so called, because faith alone humbles us. Many unbelievers are indeed lauded for their humility, but no one becomes really humble without being first emptied of every conceit as to his own virtues. Some rise up against God, and rob him of what is his own, and then it is no wonder that they act insolently towards their neighbors, since they dare even to raise up their horns against God himself. And in many parts of Scripture the unbelieving are called proud, in order that we may know that we cannot be formed and habituated to humility until we submit to the yoke of God, so that he may turn us wherever he wishes, and until we cast aside every confidence in ourselves. (264) <\/p>\n As well as, they said; for גם, gam, is here repeated, and must be rendered “as well as,” that is, “All who do iniquity as well as all who tempt God, are built up and are delivered. In the first place what is general is stated, and then what is particular, and yet the Prophet speaks of the same persons, for he first calls God’s despisers iniquitous, and he afterwards says, that the same tempted God, which is more special. The sum of the whole is, — that God’s favor was conspicuous towards the despisers of the law, for they lived prosperously, and were also delivered, and found God their helper in adversity. <\/p>\n The verb, to build, is taken in Hebrew in the sense of prospering, and is applied to many things. When therefore any one grows and increases in honors or in riches, when he accumulates wealth, or when he is raised as it were by degrees to a higher condition, he is said to be built up. It is also added that they were delivered, for it would not be enough to acquire much wealth, except aid from God comes in adversity, for no one, even the most fortunate, is exempt from every evil. Hence to building up the Prophet adds this second clause, — that God delivered the wicked from all evils, as though he covered them under his shadow, and as though they were his clients. With regard to the second verb, when he says that the ungodly tempted God, it is, we know, the work of unbelief to contend with God. The Prophet used the same word shortly before, when he said, “Prove me in this:” but God then, after the manner of men, submitted to a trial; here, on the contrary, the Prophet condemns that insolence which very commonly prevails in the world, when men seek to confine God, and to impose on him a law, and to inquire into his judgements: it is in short as though they had a right to prescribe to him according to their own caprice, so that he should not do this or that, and which if he did, to call on him to plead his own cause. We now then perceive what it is to prove or tempt God. It follows — <\/p>\n (264) Leigh says, that the verb, from which the word rendered here “proud” is derived, meand to deal arrogantly, insolently, to be lifted up with swelling pride. It is applied in Psa 124:5<\/span>, to the swelling waves of the sea. To be insolent or presumptuous against God seems to be intended here. — Ed. <\/p>\n (15) And now means and so, consequently.<\/em> In this verse the prophet gives the words of the murmurers. (See Note on Mal. 3:13<\/span>.) The statements of Mal. 3:13<\/span> show that they were of a very different character from such faithful servants of Jehovah as were at times sorely tempted against their will to waver in their faith. We may observe here the seeds of sceptical Sadduceism, as in Mal. 3:14<\/span> of hypocritical Phariseism. (Comp. Psalms 37, 73, and the Books of Job and Eccl.)<\/p>\n Proud . . . they that work wickedness<\/strong>i.e.<\/em>, the heathen, who do not profess to serve Jehovah. (Comp. Isa. 13:11<\/span>.)<\/p>\n Proud<\/strong> is a common Biblical expression for presumptuous sinners;<\/em> the same word is also used for presumptuous sins<\/em> (Psa. 19:13<\/span>).<\/p>\n Tempt.<\/strong>The same word is used which in Mal. 3:10<\/span> is translated prove. The difference in the two cases consists in the different nature of the actions. In Mal. 3:10<\/span> the Jews are exhorted to obey the Law faithfully, and prove whether God would not (i.e.,<\/em> experience that God certainly would) perform His part in the covenant. In Mal. 3:15<\/span> the heathen, by their pride and wickedness, tempt God to judgment.<\/p>\n Mal 3:15 And now we call the proud happy; yea, they that work wickedness are set up; yea, [they that] tempt God are even delivered.<\/p>\n Ver. 15. And now we call the proud happy<\/strong> ] Such as, boiling and swelling with spite and spleen against God and his people, deal arrogantly and insolently, doing wickedly with hands earnestly, Exo 18:11<\/span> ; Exo 21:11<\/span> , and working their own ends confidently and daringly; these we call and count happy, because wealthy and well underlaid, as they say, because they live in the height of the world’s blandishments. But the whole book of Ecclesiastes is a clear and full confutation of this fond conceit, had they but ever read or regarded it. How can the proud person be happy that hath God for his professed enemy? what was all Haman’s honour to him when the king frowned upon him? what was Ahab the better for his ivory palace, his gold, and his jewels in every place, when the heaven was brass above, the earth iron beneath? Surely God abhorreth pride as an abomination of desolation; and though he preserveth the faithful, yet sooner or later he plentifully rewardeth the proud doer, Psa 31:23<\/span> . Like metal in the fire, when they shine brightest they are nearest to melting; and, like a bulging wall, they will shortly fall. Swelling is a dangerous symptom in the body, so is pride in the soul. Tolluntur in altum, ut lapsu graviore ruant.<\/em> Neither are they, therefore, to be reputed ever a whit the more happy because they come not in trouble like other men, but prosper in their wickedness. for God is never more angry with such than when he seems best pleased. Pharaoh had fair weather made him, till he was in the midst of the sea; fatting cattle are but fitting for the meat market. Never was Jerusalem’s condition so desperate as when God said unto her, My fury shall depart from thee, I will be quiet and no more angry, Eze 16:42<\/span> . Nor Ephraim’s, as when he said, “I will not punish your daughters when they commit whoredom.” And, “Ephraim is joined to idols; let him alone,” Hos 4:14<\/span> ; Hos 4:17<\/span> , sc.<\/em> till I come and fetch my full blow at him. Clement of Alexandria cites Plato expressing himself thus: Although a righteous man be tormented, although his eyes be dug out, yet he remains a blessed man; and the contrary: <\/p>\n <\/p>\n They that work wickedness are set up<\/strong> ] Heb. They are built up, sc.<\/em> in posterity, and prosperity of all sorts. The Psalmist expresseth it thus: “They are full of children, and leave the rest of their substance to their babes,” Psa 17:14<\/span> . Thus God built the midwives houses, that is, he gave them children, for their mercy to these newborn babes, Exo 1:21<\/span> . Thus he builded David a house, 2Sa 7:12-13<\/span> . And thus those that return to the Almighty have a gracious promise that they shall be built up, Job 22:23<\/span> . That these stout and stiff stigmatics were built up and prospered, though (after so sweet an invitation) they turned not to him that smote them, we need not wonder, since it is their portion, as David showeth, all they are like to have or must ever look for. Besides, is not God the true proprietary of all? Is not the earth the Lord’s purse with the fulness thereof, and may he not do with his own as he pleaseth? Mat 20:15<\/span> . Add hereunto that what wicked men have, they have it with a curse, and for mischief; their table is a snare to them; they are like to pay dearly for their sweet morsels, as Haman did for his wine at Esther’s banquet. Bernard calls the wicked man’s prosperity misericordiam omni indignatione crudeliorem,<\/em> a misery more cruel than any adversity, Psa 91:8<\/span> . Austin affirmeth, Nullum mare tam profundum, quam est Dei cogitatio ut mali floreant, &c.:<\/em> No sea is so deep as the Divine dispensation that good men should suffer, bad men prosper. They are built up with blessings, as they say the Phoenix builds her nest with hot spices, wherein she is afterwards burned. They build as those at Babel, and feather their nests, as if their lives were riveted upon eternity; but as their foundation is laid upon kiln, so brimstone is scattered upon their habitations, Job 18:15<\/span> . If the fire of God’s wrath but touch it, all will be quickly consumed. Dioclesian, that bloody persecutor, despairing of ever rooting out the Christian religion, as he had endeavoured to do, gave over his empire in a discontent, and decreed to lead the rest of his life quietly. But he could not escape so; for, after that, his house was wholly consumed with lightning, and a flame of fire that fell from heaven, he, hiding himself for fear of the lightning, died within a little after (Euseb. de Vita Constant. lib. 5). “Their inward thought is” (saith the Psalmist of such wicked atheists) “that their houses” (honours, riches, nephews) “shall continue for ever; and their dwelling places to all generations; they call their houses after their own names”; as Cain called his newly built city of Enoch, after the name of his son, that he might leave him Lord Enoch of Enoch. “Nevertheless man being in honour abideth not: he is like the beasts that perish,” Psa 49:11-12<\/span> . The use to be made hereof see Mal 3:16<\/span> “Be not thou afraid when” (a wicked) “one is made rich, when the glory of his house is increased.” <\/p>\n <\/p>\n Yea, they that tempt God are even delivered<\/strong> ] Still these miscreants are grunting out their grudges against God. What this sin here instanced, viz. of tempting God, is, hath been shown before. See Trapp on “<\/em> Mal 3:10 “<\/em> Here it is to be taken for an audacious daring of God to take vengeance, as Num 16:23-35<\/span> . These very worst sort of sinners are sometimes not only spared, but prospered, Jer 12:1<\/span> . Their ephah is not yet full, their iniquity not found to be hateful enough yet. But the wicked is kept (by the patience of God) unto the day of destruction; and shall be brought forth to the day of wrath, as condemned malefactors are to execution, some by a back door and byways, others through the market place; so here. He that hath stolen a good horse rides gallantly mounted for present, till shortly after, followed close by hue and cry, he is soon apprehended, sentenced, and brought to condign punishment. And this is the very state of presumptuous sinners, and will be. I know well, that “because sentence is not presently executed, therefore the hearts of the sons of men are set in them to do wickedly,” Ecc 8:11<\/span> . Felix scelus virtus vocatur<\/em> calls evil virtue (Cicero), as we see here, The proud are called happy, because, for present, in prosperity. See the like Jer 44:11 Gen 30:18<\/span> . Dionysius, after the spoil of an idol temple, finding the winds favourable in his navigation, Lo, said he, how the gods approve of sacrilege. But the weakness of this argument see set forth by Solomon, Ecc 9:1-3<\/span> . See Trapp on “<\/em> Ecc 9:1 “<\/em> See Trapp on “<\/em> Ecc 9:2 “<\/em> See Trapp on “<\/em> Ecc 9:3 “<\/em> God gives outward things to the wicked no otherwise than as if a man should cast a purseful of gold into an outhouse. He gives them riches to furnish their indictment out of them; as Joseph put his cup into their sack to pick a quarrel with them and lay theft to their charge. The sunshine of prosperity ripens their sin apace, and so fits them for destruction. Let God, therefore, be justified, and every mouth stopped.<\/p>\n And now. Compare Mal 1:9, Mal 2:1. <\/p>\n are set up = prosper, or are successful. Lit are built up. Put by Figure of speech Metonymy (of Subject), App-6, for being prospered. Compare Job 22:23. Jer 12:16. <\/p>\n yea = yea, [they, proud ones]. Marking a climax. <\/p>\n tempt = have tempted. Same as “prove” in Mal 3:10; but here in a bad sense, as though to challenge or to put to the proof. <\/p>\n we call: Mal 4:1, Est 5:10, Psa 10:3, Psa 49:18, Psa 73:12, Dan 4:30, Dan 4:37, Dan 5:20-28, Act 12:21, 1Pe 5:5 <\/p>\n yea: Mal 2:17, Job 12:6, Job 21:7-15, Job 21:30, Pro 12:12, Ecc 9:1, Ecc 9:2, Jer 12:1, Jer 12:2, Hab 1:13-17 <\/p>\n set: Heb. built, Job 22:23 <\/p>\n they that tempt: Num 14:22, Num 14:23, Dan 6:16, Psa 78:18, Psa 78:41, Psa 78:56, Psa 95:9, Psa 106:14, Mat 4:6, Mat 4:7, Act 5:9, 1Co 10:9, Heb 3:9 <\/p>\n Reciprocal: Exo 17:2 – wherefore 2Ki 11:3 – And Athaliah Job 24:12 – yet God Psa 92:7 – workers Ecc 8:14 – there be just Isa 5:20 – them Isa 7:12 – tempt Eze 13:10 – Peace Amo 9:10 – The evil Zep 1:12 – The Lord Mal 3:18 – shall Mat 25:24 – I knew Mar 8:11 – tempting Luk 4:12 – Thou Luk 16:15 – for Luk 19:21 – because 1Co 15:32 – what 2Pe 2:8 – in seeing<\/p>\n Mal 3:15. Here Is another serious charge that reflects against the justice of God. They said that the proud and wicked persons were the ones who were accorded the most happiness by the Lord, which was the very opposite of the truth. It is no wonder that theLord said he was “wearied” with them. <\/p>\n 3:15 And now we call the proud happy; yea, they that work wickedness are set up; yea, [they that] tempt God are even {n} delivered.<\/p>\n (n) They are not only preferred to honour, but also delivered from dangers.<\/p>\n It seemed better for them to become self-assertive because then some good things would come their way. It was those who practiced wickedness who got ahead and grew stronger materially (cf. Mal 2:17). For them life was all about material prosperity, so it seemed better to be wicked than righteous. Even though they tested the Lord’s patience and tried to provoke a reaction from Him by behaving as they did, they escaped His punishment only temporarily.<\/p>\n And now we call the proud happy; yea, they that work wickedness are set up; yea, [they that] tempt God are even delivered. 15. we call the proud happy ] The word we is emphatic, and suggests a reference on the part of the speakers to Mal 3:12 above: “ Thou sayest that all nations … Continue reading “Exegetical and Hermeneutical Commentary of Malachi 3:15”<\/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-23146","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/23146","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=23146"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/23146\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=23146"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=23146"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=23146"}],"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: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/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: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/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":"