9<\/strong>. Know therefore<\/em> ] A frequent formula in D in Sg. and Pl. Deu 4:39<\/span> (+ and lay it to thine heart<\/em>), Deu 8:5<\/span> (A.V. and thou shalt consider in thine heart<\/em>), Deu 9:3<\/span>; Deu 9:6<\/span> (A.V. understand therefore<\/em>), Deu 11:2<\/span> ( and know ye<\/em>); cp. Deu 29:4<\/span> Pl. ( a heart to know<\/em>); the passages where the object is other gods<\/em> and the meaning therefore is to have experience<\/em> of them, Deu 13:6<\/span>; Deu 13:13<\/span>, Deu 28:64<\/span> (Sg.), and Deu 11:28<\/span> (Pl.), also Deu 29:26<\/span>; Deu 32:17<\/span>; and in a similar sense, of other nations Deu 28:33<\/span>; Deu 28:36<\/span> (Sg.), and of the diseases of Egypt Deu 7:15<\/span> (Sg.); and of manna Deu 8:3<\/span>; Deu 8:16<\/span> (Sg.); also of God proving His people in order to know, i.e. find out, what was in their heart, Deu 8:2<\/span> (Sg.), Deu 13:3<\/span> (Pl.). These passages and their contexts show that D uses the verb to know<\/em> with the same practical force, especially in religious matters, with which Hosea uses it. ‘It is not to know so as to see the fact of, but to know so as to feel the force of; knowledge not as acquisition and mastery, but as impression, passion. To quote Paul’s distinction, it is not so much the apprehending as the being apprehended. It leads to a vivid result either warm appreciation, or change of mind or practical effort. It is knowledge that is followed by shame, or by love, or by reverence, or by the sense of a duty it closely approaches the meaning of our conscience.’ ( The Twelve Prophets<\/em>, i. 322: see the whole chapter there on the subject.)<\/p>\n he is God<\/em> ] the God<\/em>, or God indeed<\/em>, Deu 4:35<\/span>; Deu 4:39<\/span>, Deu 10:17<\/span>; affirming not the soleness (Dillm.) so much as the reality of Jehovah’s deity, as shown (the vv<\/em>. go on) in His working in history.<\/p>\n faithful<\/em> ] A participle with gerundive force, who shows Himself One to be trusted, i.e. by His deeds.<\/p>\n keepeth covenant and mercy<\/em> ] The conjunction shows that the Heb. word trans, mercy, esed<\/em>, is, as especially in Hosea, more than an affection; it is a relation and duty better rendered by loyal love<\/em>. But see Driver’s note in loco<\/em>.<\/p>\n that love him<\/em> ] See on Deu 6:5<\/span>.<\/p>\n a thousand generations<\/em> ] ‘a rhetorical amplification, rather than an exact interpretation, of the thousands of Exo 20:6<\/span> ’ [Deu 5:10<\/span> ] (Driver).<\/p>\n 9, 10<\/strong>. A free paraphrase of the Second Commandment.<\/p>\n Deu 7:9<\/span><\/p>\n Them that love Him and keep His commandments.<\/em><\/p>\n<\/p>\n Love God, and keep His commandments<\/strong><\/p>\n The love of God, according to the Scripture notion of it, is a duty easy to be comprehended. And the text before us, which attaches so great a reward to this grace, does, at the same time, show us what it means in saying that God keepeth covenant and mercy with them that love Him and keep His commandments. For the latter words fix and ascertain the meaning of the former, and give us to understand that he who keepeth Gods commandments is he that loveth Him. Nor are the laws and commandments of God, by the keeping of which is evidenced our love of Him, so hard to be understood. For He hath marked out the great lines of our duty by His works of creation and providence, and hath clearly filled them up in His holy Scriptures. By these He hath showed thee, O man, what is good. I proceed to the main design of this discourse, which is, to lay before you the reasons and motives of loving and obeying God, which the text offers, from His nature and promises. The name of God implies all that is excellent and adorable; and here, in the first place, by the title of Lord added to it, directs our view to His dominion and sovereignty, by which He hath a right to our submission and obedience. We were created by His power, and are sustained by His providence We are born the subjects of His kingdom, which ruleth over all; and are the children of the family of which He is the great Father and Lord; who allots to everyone his rank and condition in it, and expects from all an account of their works. Our passage through life is compared to a voyage over a great ocean where we must wander and be lost, without somewhat to direct us through it. But our safe and certain direction is the law of God, in which we have not less reason to rejoice than they who go down to the sea in ships and do business in great waters have in beholding and observing the signs and constellations by which they govern their course over the face of the deep. For mariners, who sail in such tempestuous weather that neither sun nor stars in many days appear, are not in a state of greater perplexity and danger than man would be left in without the laws and commandments which God has set forth, as so many lights and signs from heaven to guide him securely through this voyage of life. We read that, in certain climates of the world, the gales that spring from the land carry a refreshing smell out to sea, and assure the watchful pilot that he is approaching to a desirable and fruitful coast when as yet he cannot discern it with his eyes. And, to take up once more the comparison of life to a voyage, in like manner it fares with those who have steadily and religiously pursued the course which heaven pointed out to them. We shall sometimes find by their conversation towards the end of their days, that they are filled with hope, and peace, and joy, which, like those refreshing gales and reviving odours to the seaman, are breathed forth from paradise upon their souls, and give them to understand with certainty that God is bringing them unto their desired haven. But to return to our proper argument. The wisdom of God is incapable of being misled itself, and His goodness of misleading us; and therefore the precepts which He hath given for the government of our lives must be excellently framed to the perfection and happiness of our nature. His laws, which enjoin the worship and honour of Himself, which command us to honour our parents, to do justice, and to love mercy, which forbid us to injure the life, the peace, the property of our neighbour, are evidently framed for the general good of mankind. And this we are mostly willing to allow. But there are some cases which the laws of God treat as sinful, wherein we are fondly apt to imagine that the injunction is rigorous which forbids us to follow the bent of our inclinations, when, as appears to us, no injury is done to others. Yet God is gracious, alike in His restraints and in His allowances. Some things which He hath forbidden prove injurious to others, if not directly, yet in their consequences. Some waste our time, divert our thoughts from worthy objects, and prevent our usefulness, to which God and society have a right; some consume our substance, to which our families, or the poor, have a claim; some impair the health of the body, which we have no right to destroy, and which, being lost, men become uncomfortable to themselves, dissatisfied with others, and disposed, perhaps, even to repine against that providence which hath left them to reap the fruits of their own folly. In the meanwhile those better principles and purer sentiments of the mind, without which religion and virtue cannot subsist, grow weak and faint, or are blotted out. Evil courses, in the expressive language of Scripture, take away the heart; that is, they deprive men of their judgment and darken their understanding; it may be, in the affairs of the world, but most undoubtedly in those things which are spiritually discerned. We are in this life as children in a state of education, training up for another condition of being, of which, at present, we know but little; only, we are assured that flesh and blood cannot inherit the kingdom of God; that its enjoyments are of a spiritual nature, corresponding more with the faculties of the soul than with the present constitution of the body. The restraints, therefore, under which we are laid, and which seem grievous to us, as children, are parts, no doubt, of a wise and gracious discipline, which is to qualify us for a heavenly inheritance, and is so necessary a preparation for it that we cannot otherwise see God or enter into the joy of our Lord. Reason, therefore, in some particulars, and in others faith, which is the evidence of things not seen, will assure the mind of the Christian that every branch of the law of God is most worthy to be honoured and obeyed, as proceeding from infinite loving kindness and goodness to man. Is anyone, then, who professes himself the servant of the Lord, called by Him to a trial of his obedience, wherein some hardship or peril must be undergone? Let him call to mind how much harder trials they who loved and feared God formerly have undergone; let him consider how great things men of noble and ingenuous natures will do, even for an earthly commander; and let him recollect that he is serving a Master who never faileth to succour those who trust in Him, and in whose service he cannot lose the promised reward. For He is the faithful God who keepeth covenant and mercy. And here I am led to the last observation proposed, namely, the encouragement to obedience arising from this consideration, that the Almighty is our Deliverer, who hath visited and redeemed His people by His blessed Son Jesus Christ. (T. Townson, D. D.<\/em>)<\/p>\n The faithful God; <\/B>true to his word, and constant in performing all his promises. <\/P> <\/p>\n Ver. 9 Know therefore that the Lord thy God, he is God<\/strong>,…. The only true and living God, and not the idols of the Gentiles, who are false and lifeless ones, and therefore not the proper objects of adoration:<\/p>\n the faithful God, which keepeth covenant and mercy<\/strong>; as appeared by fulfilling the promise made to their fathers, in bringing them out of Egypt, and now them to the borders of the land of Canaan given them for an inheritance:<\/p>\n with them that love him, and keep his commandments, to a thousand generations<\/strong>; see Ex 20:6<\/span> which are not the causes or conditions of his covenant and mercy, nor of his keeping them, but descriptive of the persons that enjoy the benefit thereof.<\/p>\n By this was Israel to know that Jehovah their God was the true God, the faithful God, who keeps His covenant, showing mercy to those who love Him, even to the thousandth generation, but repaying those who hate Him to the face. This development of the nature of God Moses introduces from Exo 20:5-6<\/span>, as a light warning not to forfeit the mercy of God, or draw upon themselves His holy wrath by falling into idolatry. To this end He emphatically carries out still further the thought of retribution, by adding , “ to destroy him<\/em> ” (the hater), and , “ He delays not to His hater<\/em> (sc., to repay him); He will repay him to his face<\/em>.” “ To the face of every one of them<\/em>,” i.e., that they may see and feel that they are smitten by God ( Rosenmller<\/em>).<\/p>\n 9. Know therefore that the Lord thy God, he is God. The verb (220) might have been as properly translated in the future tense; and, if this be preferred, an experimental knowledge, as it is called, is referred to, as if he had said that God would practically manifest how faithful a rewarder He is of His servants. But if the other reading is rather approved, Moses exhorts the people to be assured that God sits in heaven as the Judge of men, so that they may be both alarmed by the fear of His vengeance, and also attracted by the hope of reward. This declaration, however, (221) was appended to the Second Commandment, and there expounded; for since it is comprehended in the Decalogue, it was not right to separate it from thence; but since it is now repeated in confirmation of the whole Law, it is fitly inserted in this place. It will not be amiss, nevertheless, slightly to advert to what I there more fully explained. The promise stands first, because God chooses rather to invite His people by kindness than to compel them to obedience from terror. The word mercy is coupled with the covenant, that we may know that the reward which believers must expect, does not depend on the merit of their works, since they have need of God’s mercy. We may, however, thus resolve the phrase — keeping the covenant of mercy — or the covenant founded on mercy — or the mercy which He covenanted. <\/p>\n When it is required of believers that they should love God before they keep His Commandments, we are thus taught that the source and cause of obedience is the love wherewith we embrace God as our Father. With respect to the “thousand generations,” it is better that we should refer to the Second Commandment, because it is a point which cannot be hurried over in a few words. <\/p>\n (220) “ Heb. And thou shalt know.” — Ainsworth. “Et scies.” — V. <\/p>\n (221) See on Deu 5:9<\/span>, vol. 2, p. 110, et seq. <\/p>\n (9-11) These verses are a direct comment upon the second commandment. The thousands of them that love Him are here expanded into a thousand generations. The hatred, too, is the same thing denoted there: Thou shalt therefore keep the commandments.<\/p>\n 9<\/strong>. <\/strong> The Lord thy God <\/strong> Mark the emphasis which is constantly placed upon the expression Jehovah thy God the God.<\/p>\n Ver. <\/em><\/strong>9. <\/strong>Know, therefore, that the Lord thy God<\/em><\/strong><\/strong> Moses here reminds them, that as God’s choosing them for his peculiar people was a matter of mere favour, to which they had no more right than any other nation of the world, so they should consider the fidelity of God, <\/em>and beware of abusing their privileges; assuring them, that as the divine goodness and veracity would abundantly appear to them and their posterity if they religiously observed the conditions of the covenant, so would his justice, ver. 10 in making all such as should ungratefully violate them live to see the sad effects of their impiety. Though it be said in general terms, that God repayeth them who hate himto destroy them; <\/em>yet the context shews, that it is to be understood chiefly in relation to the Jews, who were under an extraordinary providence, and visited with temporal rewards or punishments, according to their obedience or disobedience. To their face, <\/em>according to the sense which Onkelos gives it, signifies in this life; <\/em>“they shall see in this life the just punishment of their idolatry.” By the haters <\/em>of God, ver. 10 are principally meant idolaters. See Exo 20:5<\/span>. The history of the world, however, bears this attestation to the justice of Providence, that nations in general are exalted by prosperity, or brought low by adversity, according as the spirit of piety and virtue prevails among them. <\/p>\n Precious character indeed, the faithful GOD! on whom I rest all my certain assurances of mercy and salvation in JESUS. Sweet consideration! our GOD abideth faithful; even, saith the apostle, though we believe not, he cannot deny himself. Reader, cherish the blessed expression! Did not the apostle intend to express, that however poor and wretched our belief is, yet the FATHER must be faithful to his Son JESUS in all his covenant promises, which are all yea and amen in him. See 2Ti 2:13<\/span> ; 2Co 1:20<\/span> .<\/p>\n “Handfuls of Purpose”<\/p>\n For All Gleaners<\/p>\n <\/strong><\/p>\n “The faithful God.” <\/em> Deu 7:9<\/p>\n Considerable instruction is supplied by noting the qualifying terms which are often attached to the divine name. We read of the living God, the mighty God, the glorious Lord God, and in the text of the faithful God. Sometimes the qualifying terms are rather repellent than attractive, as, for example, “the great and terrible God,” and in Daniel we read of the “great and dreadful God.” These terms do not occur in the New Testament, yet even in the later books of revelation God is described as “a consuming fire,” and in the Apocalypse we read of “the wrath of the Lamb,” so that there is a line of consistency in the Old Testament and the New as regards the description of the character of God. Perhaps there is no word which is more profoundly comfortable than the word “faithful” as applied to the divine Being. It would appear as if “love” were more attractive and soothing, but this is an appearance only. Faithfulness is love; without faithfulness love itself would be impossible, because it would become a mere sentiment, liable to be cooled and changed by passing circumstances. It should be observed that even in the Old Testament, in the very text in which the divine Being is described as the great and terrible God, he is further described as “keeping covenant and mercy for evermore with them that love him and observe his commandments.” God is not the less loving because he is “great and terrible.” The Apostle Paul is very fond of applying the word “faithful” to God and to Jesus Christ, thus: “Faithful is he that calleth you, who also will do it.” “The Lord is faithful, who shall stablish you, and keep you from evil.” “God is faithful, who will not suffer you to be tempted above that ye are able.” “God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord.” The Apostle John, too, in a remarkable passage, avails himself of the same descriptive term: “If we confess our sins, he is faithful and just to forgive us our sins.” Thus forgiveness itself is an expression of faithfulness and justice, and therefore may be accepted as essential and everlasting. If God is faithful himself, he expects faithfulness in others. He praises faithfulness in those who have completed their course of life honourably: “Well done, good and faithful servant.” He would see himself in others. Faithfulness means consistency, permanency, reality of thought and service, and is absolutely intolerant of all fickleness, self-regard, men-pleasing, and time-serving. “Be thou faithful unto death.”<\/p>\n Deu 7:9 Know therefore that the LORD thy God, he [is] God, the faithful God, which keepeth covenant and mercy with them that love him and keep his commandments to a thousand generations;<\/p>\n Ver. 9. The faithful God.<\/strong> ] The God of Amen. Psa 31:6 “The Amen, the faithful and true witness,” Rev 3:14 that “will not suffer his faithfulness to fail, nor alter the thing that is gone out of his lips,” Psa 89:33 all his precepts, predictions, promises, menaces, being the issue of a most faithful and righteous will, void of the least insincerity or falsehood. “Thou spakest also with thy mouth, and hast fulfilled it with thy hand, as it is this day,” saith Solomon in his prayer. 1Ki 8:24 Neither could ever any day or age produce one instance to the contrary. The promises are ancient, Tit 1:1-2 and yet they never failed; nor the menaces. Zep 3:5 <\/p>\n Deuteronomy<\/p>\n GOD’S FAITHFULNESS<\/p>\n Deu 7:9 <\/strong> .<\/p>\n ‘Faithful,’ like most Hebrew words, has a picture in it. It means something that can be 1 leant on, or 2 builded on.<\/p>\n This leads to a double signification-1 trustworthy, and that because 2 rigidly observant of obligations. So the word applies to a steward, a friend, or a witness. Its most wonderful and sublime application is to God. It presents to our adoring love-<\/p>\n I. God as coming under obligations to us.<\/p>\n <\/strong> A marvellous and blessed idea. He limits His action, regards Himself as bound to a certain line of conduct.<\/p>\n 1. Obligations from His act of creation.<\/p>\n ‘A faithful Creator,’ bound to take care of those whom He has made. To supply their necessities. To satisfy their desires. To give to each the possibility of discharging its ideal.<\/p>\n 2. Obligations from His past self.<\/p>\n ‘God is faithful by whom ye were called,’ therefore He will do all that is imposed on Him by His act of calling.<\/p>\n He cannot begin without completing. There are no abandoned mines. There are no half-hewn stones in His quarries, like the block at Baalbec. And this because the divine nature is inexhaustible in power and unchangeable in purpose.<\/p>\n 3. Obligations from His own word.<\/p>\n A revelation is presupposed by the notion of faithfulness. It is not possible in heathenism. ‘Dumb idols,’ which have given their worshippers no promises, cannot be thought of as faithful. By its grand conception of Jehovah as entering into a covenant with Israel, the Old Testament presents Him to our trust as having bound Himself to a known line of action. Thereby He becomes, if we may so phrase it, a constitutional monarch.<\/p>\n That conception of a Covenant is the negation of caprice, of arbitrary sovereignty, of mystery. We know the principles of His government. His majestic ‘I wills’ cover the whole ground of human life and needs for the present and the future. We can go into no region of life but we find that God has defined His conduct to us there by some word spoken to our heart and binding Him.<\/p>\n 4. Obligations from His new Covenant and highest word in Jesus Christ.<\/p>\n ‘He is faithful and just to forgive us our sins.’<\/p>\n II. God as recognising and discharging these obligations.<\/p>\n <\/strong> That He will do so comes from His very nature. With Him there is no change of disposition, no emergence of unseen circumstances, no failure or exhaustion of power.<\/p>\n That He does so is matter of fact. Moses in the preceding context had pointed to facts of history, on which he built the ‘know therefore’ of the text. On the broad scale the whole world’s history is full of illustrations of God’s faithfulness to His promises and His threats. The history of Judaism, the sorrows of nations, and the complications of national events, all illustrate this fact.<\/p>\n The personal history of each of us. The experience of all Christian souls. No man ever trusted in Him and was ashamed. He wills that we should put Him to the proof.<\/p>\n III. God as claiming our trust.<\/p>\n <\/strong> He is faithful, worthy to be trusted, as His deeds show.<\/p>\n Faith is our attitude corresponding to His faithfulness. Faith is the germ of all that He requires from us. How much we need it! How firm it might be! How blessed it would make us!<\/p>\n The thought of God as ‘faithful’ is, like a precious stone, turned in many directions in Scripture, and wherever turned it flashes light. Sometimes it is laid as the foundation for the confidence that even our weakness will be upheld to the end, as when Paul tells the Corinthians that they will be confirmed to the end, because ‘God is faithful, through whom ye were called into the fellowship of His Son’ 1Co 1:9. Sometimes there is built on it the assurance of complete sanctification, as when he prays for the Thessalonians that their ‘whole spirit and soul and body may be preserved blameless unto the coming of our Lord’ and finds it in his heart to pray thus because ‘Faithful is He that calleth you, who will also do it’ 1Th 5:24. Sometimes it is presented as the steadfast stay grasping which faith can expect apparent impossibilities, as when Sara ‘judged Him faithful who had promised’ Heb 11:11. Sometimes it is adduced as bringing strong consolation to souls conscious of their own feeble and fluctuating faith, as when Paul tells Timothy that ‘If we are faithless, He abideth faithful; for He cannot deny Himself’ 2Ti 2:13. Sometimes it is presented as an anodyne to souls disturbed by experience of men’s unreliableness, as when the apostle heartens the Thessalonians and himself to bear human untrustworthiness by the thought that though men are faithless, God ‘is faithful, who shall establish you and keep you from evil’ 2Th 3:2 – 2Th 3:3. Sometimes it is put forward to breathe patience into tempted spirits, as when the Corinthians are comforted by the assurance that ‘God is faithful, who will not suffer you to be tempted above that ye are able’ 1Co 10:13. Sometimes it is laid as the firm foundation for our assurance of pardon, as when John tells us that ‘If we confess our sins, He is faithful and just to forgive us our sins’ 1Jn 1:9. And sometimes that great attribute of the divine nature is proposed as holding forth a pattern for us to follow, and the faith in it as tending to make us in a measure steadfast like Himself, as when Paul indignantly rebuts his enemies’ charge of levity of purpose and vacillation, and avers that ‘as God is faithful, our word toward you is not yea and nay’ 2Co 1:18.<\/p>\n GOD = ‘El, the great and mighty God. See App-4. <\/p>\n mercy = lovingkindness, or grace. <\/p>\n commandments. Hebrew text written singular, but read plural. <\/p>\n the faithful: Exo 34:6, Exo 34:7, Psa 119:75, Psa 146:6, Isa 49:7, Lam 3:23, 1Co 1:9, 1Co 10:3, 2Co 1:18, 1Th 5:24, 2Th 3:3, 2Ti 2:13, Tit 1:2, Heb 6:18, Heb 10:23, Heb 11:11, 1Jo 1:9 <\/p>\n which keepeth: Deu 5:10, Gen 17:7, Exo 20:6, Neh 1:5, Dan 9:4, Rom 8:28, 1Co 8:3, Jam 1:12 <\/p>\n a thousand: 1Ch 16:15 <\/p>\n Reciprocal: Gen 9:15 – remember Deu 4:34 – by a mighty Deu 7:10 – repayeth Deu 7:12 – Lord 1Ki 8:23 – who keepest 2Ch 6:14 – keepest covenant Neh 9:8 – madest Neh 9:32 – keepest Psa 100:3 – Know Psa 100:5 – and his truth Psa 103:18 – To such Psa 105:8 – a thousand Psa 119:90 – faithfulness Jer 32:18 – showest 1Co 10:13 – but 1Jo 5:3 – this<\/p>\n 7:9 Know therefore {d} that the LORD thy God, he [is] God, the faithful God, which keepeth covenant and mercy with them that love him and keep his commandments to a thousand generations;<\/p>\n (d) And so put difference between him and idols.<\/p>\n Know therefore that the LORD thy God, he [is] God, the faithful God, which keepeth covenant and mercy with them that love him and keep his commandments to a thousand generations; 9. Know therefore ] A frequent formula in D in Sg. and Pl. Deu 4:39 (+ and lay it to thine heart), Deu 8:5 … Continue reading “Exegetical and Hermeneutical Commentary of Deuteronomy 7:9”<\/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-5129","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/5129","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=5129"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/5129\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=5129"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=5129"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=5129"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: 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: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: The People’s Bible by Joseph Parker<\/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: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"