6 11 (7 12 in Heb.). Against Israelites, who entice to Strange Gods<\/p>\n
A subtler source of seduction to idolatry may be found in one’s own kith and kin: one of the many proofs of D’s sympathy with, and understanding of, the influences of family life.<\/p>\n
Deu 13:6<\/strong><\/span>. If thy brother, the son of thy mother<\/em> ] With Sam. and LXX, after brother<\/em> add the son of thy father or<\/strong>; so that both full brother and half-brother are included.<\/p>\n or thy son, or thy daughter<\/em> ] Completing the blood relations (very significantly and characteristically father and mother are not mentioned as possible sources of temptation) only after whom we come to <\/p>\n or the wife of thy bosom<\/em> ] Deu 28:54<\/span>; Deu 28:56<\/span>, cp. ‘Mi.’ Deu 7:5<\/span>: a tribute (cp. daughter<\/em>) to the spiritual influence of women in D’s view. As a matter of fact the danger was as great here as anywhere else.<\/p>\n or thy friend, which is as thine own soul<\/em> ] or self<\/em>. 1Sa 18:1<\/span>; 1Sa 18:3<\/span>; 1Sa 20:17<\/span>.<\/p>\n entice<\/em> ] or allure<\/em>, in D only here.<\/p>\n secretly<\/em> ] In contrast to the public enticements of the prophet.<\/p>\n saying, Let us go<\/em>, etc.] See on Deu 13:2<\/em><\/span>.<\/p>\n Deu 13:7<\/strong><\/span>. of the gods of the peoples which are round about you<\/em> ] The Pl. you<\/em> (confirmed by LXX) shows that the words which are round-about-you<\/em> are merely an editorial echo of Deu 6:14<\/span>, and ought to be deleted; they are unnecessary and awkward with the following nigh unto thee<\/em>, etc.<\/p>\n or far off from thee<\/em>, etc.] By the 8th and 7th centuries (under Ahaz and Manasseh) the evil influence of cults of peoples at a distance had been added to those of the Canaanites, prevalent in the previous centuries.<\/p>\n Deu 13:8<\/strong><\/span>. consent<\/em> ] be willing<\/em>, cp. Deu 1:26<\/span>.<\/p>\n neither shalt thine eye pity him<\/em> ] Deu 7:16<\/span>, Deu 19:13<\/span>; Deu 19:21<\/span>, Deu 25:12<\/span>.<\/p>\n spare<\/em> ] In D only here.<\/p>\n conceal<\/em> ] That is by silence (Psa 32:5<\/span>; Psa 40:11<\/span>): cp. secretly<\/em>, Deu 13:6<\/em><\/span>.<\/p>\n Deu 13:9<\/strong><\/span>. thou shalt surely kill him<\/em> ] No such previous procedure as in Deu 17:4<\/span> is necessary in this case, for the persons commanded to slay are themselves witnesses of the fact. Note, however, that LXX has here, thou shalt report<\/em> or denounce him<\/em> ( ) which is possible by a small change in the consonants of the Hebrew text.<\/p>\n thine hand shall be first upon him<\/em> ] As that of the witness of his crime and also because the family responsibility precedes that of the people. But <\/p>\n afterwards the hand of all the people<\/em> ] For throughout D the people is the ultimate judiciary: see on Deu 1:13<\/span>, Deu 16:18<\/span>.<\/p>\n Deu 13:10<\/strong><\/span>. stone him with stones<\/em> ] Also in Deu 17:5<\/span>, Deu 21:21<\/span>, Deu 22:21<\/span>; Deu 22:24<\/span>: cp. Jos 7:25<\/span>. This form of capital punishment was natural because of the ready supply of stones on the soil of Palestine, because it was a form in which all the people responsible for its execution could share, and also because of the belief that by covering the corpses the spirits of the dead were also finally laid to rest. For a curious case of the stoning of women who had reviled (or blasphemed) the sun see Musil, Ethn. Ber.<\/em> 312.<\/p>\n to draw thee away<\/em> ] See on Deu 13:5<\/em><\/span>.<\/p>\n house of<\/em> bondmen<\/strong> ] See on Deu 13:5<\/em><\/span>.<\/p>\n Deu 13:11<\/strong><\/span>. all Israel<\/em> ] D’s usual phrase for the people: see on Deu 4:44<\/span>.<\/p>\n shall hear, and fear<\/em> ] Deu 17:13<\/span>, Deu 19:20<\/span>, Deu 21:21<\/span>.<\/p>\n do no more<\/em> ] Sam., LXX add still<\/em> or again<\/em>.<\/p>\n There is no more reason for taking this verse as secondary (Steuern.) than for taking as such the corresponding clause in Deu 13:5<\/em><\/span> ( q.v.<\/em>).<\/p>\n If thy brother, the son of thy mother, or thy son, or thy daughter, or the wife of thy bosom, or thy friend, which is as thine own soul, entice thee secretly, saying, Let us go and serve other gods, which thou hast not known, thou, nor thy fathers;<\/P><\/p>\n Deu 13:6-11<\/span><\/p>\n If thy brother . . . entice thee.<\/em><\/p>\n <\/em><\/p>\n Temptation to idolatry from kindred<\/strong><\/p>\n 2. <\/strong>The temptation is supposed to be private: he will entice thee secretly; implying that idolatry is a work of darkness, which dreads the light and covets to be concealed; and which the sinner promiseth himself, and the tempter promiseth him, secrecy and security in.<\/p>\n 1. <\/strong>We must not in compliance to our friends break Gods law (Deu 13:8<\/span>).<\/p>\n 2. <\/strong>We must not in compassion to our friends obstruct the course of Gods justice (Deu 13:9<\/span>). Those are certainly our worst enemies that would thrust us from God, our best friend; and whatever draws us to sin separates between us and God; it is a design upon our life, and to be resented accordingly. (Matthew Henry, D. D.<\/em>)<\/p>\n Verse 6<\/span>. If thy brother – or thy son<\/B><\/I>] The teacher of idolatry was to be put to death; and so strict was this order that a man must neither spare nor conceal his brother, son, daughter, wife<\/I>, nor friend<\/I>, because this was the highest offence that could be committed against God, and the most destructive to society; hence the severest laws were enacted against it.<\/P> <\/p>\n The son of thy mother:<\/B> this is added to restrain the signification of the word brother<\/I>, which is oft used generally for one near akin, and to express the nearness of the relation, the mothers side being the surest, and usually the ground of the truest and most fervent affection. See Gen 20:12<\/span>. <\/P> Or thy daughter; <\/B>thy piety must overcome both thy affection to thy nearest relation, and thy compassion to the weaker sex. <\/P> The wife of thy bosom; <\/B>either, <\/P> 1. That is near to thy heart, that hath thy dearest love. Or rather, <\/P> 2. That lieth in thy bosom<\/I>, as it is expressed, Mic 7:5<\/span>. Compare Gen 16:5<\/span>; Pro 5:20<\/span>; Deu 28:54<\/span>. So we read of the husband of her bosom<\/I>, Deu 28:56<\/span>. <\/P> As thine own soul; <\/B>as dear to thee as thyself. The father and mother are here omitted, not, as some fancy, because children might not in this nor in any case accuse their parents, for certainly they owe more reverence and duty to God, who is injured in this case, than to their parents, and Levi is commended for neglecting <\/P> his father and mother<\/B> in this case; but because they are sufficiently contained in the former examples; for since mens love doth usually descend more strongly than it ascends, and thee relation of a with is and ought to be nearer and dearer than of a parent, that favour which is denied to wives and children cannot be thought fit to be allowed to parents. <\/P> Entice thee, <\/B>though it be without success, because the very attempt of such all abominable crime deserved death, as it is judged in case of treason. <\/P> Other gods; <\/B>unknown and obscure and new gods; which greatly aggravates the crime, to forsake a God whom thou and thy fathers have long known, and had great and good experience of, for such upstarts. <\/P> <\/p>\n 6. If thy brother . . . entice theesecretly<\/B>This term being applied very loosely in all Easterncountries (Ge 20:13<\/span>), otherexpressions are added to intimate that no degree of kindred, howeverintimate, should be allowed to screen an enticer to idolatry, toconceal his crime, or protect his person. Piety and duty mustovercome affection or compassion, and an accusation must be lodgedbefore a magistrate.<\/P><\/p>\n If thy brother, the son of thy mother<\/strong>,…. A brother by mother’s side, which is generally supposed to be the nearest relation, at least most out of question, so more liable to be regarded as being beloved:<\/p>\n or thy son, or thy daughter, or the wife of thy bosom<\/strong>; most dearly beloved by him, as indeed each of these relations are by a man, there being none nearer or dearer to him:<\/p>\n or thy friend, which [is] as thine own soul<\/strong>; as dear to him as himself, and so strictly united in friendship, as if one soul dwelt in two bodies; such close friends were Jonathan and David, 1Sa 18:1<\/span>. Some Jewish writers think the father is not mentioned, because of the reverence of him, with which all later dealings with him obliged to would seem inconsistent; but the reverence of God is to be preferred to the reverence of parents; and besides, if such near relations that are here mentioned, than which there are none nearer, are not to be spared if guilty of the sin after warned against, then not a father, who is in the same transgression:<\/p>\n entice thee secretly<\/strong>; when alone with him, which might be judged the most proper time to work upon him, there being none to oppose the enticer, or to assist the enticed; so Satan took the opportunity of Eve being alone when he attacked her with his temptation, and the same method is taken by his children:<\/p>\n saying, let me go and serve other gods which thou hast not known, thou nor thy fathers<\/strong>; not even their immediate ancestors, and so the calf was not of these gods; nor their more remote ancestors, as Abraham, Isaac, and Jacob, who were no idolaters; nor even Terah, though he was one, yet the gods of the Canaanites and of the neighbouring nations, which seem to be here meant, at least principally, were such that he knew not. This circumstance may seem to carry in it an argument rather why they should not than why they should serve such gods; wherefore the words of the enticer seem to be only these,<\/p>\n let us go and serve other gods<\/strong>, and what follows are the words of the Lord, descriptive of those gods, and so a dissuasive from serving them.<\/p>\n 6 If thy brother, the son of thy mother, or thy son, or thy daughter, or the wife of thy bosom, or thy friend, which is<\/I> as thine own soul, entice thee secretly, saying, Let us go and serve other gods, which thou hast not known, thou, nor thy fathers; 7 Namely,<\/I> of the gods of the people which are<\/I> round about you, nigh unto thee, or far off from thee, from the one<\/I> end of the earth even unto the other<\/I> end of the earth; 8 Thou shalt not consent unto him, nor hearken unto him; neither shall thine eye pity him, neither shalt thou spare, neither shalt thou conceal him: 9 But thou shalt surely kill him; thine hand shall be first upon him to put him to death, and afterwards the hand of all the people. 10 And thou shalt stone him with stones, that he die; because he hath sought to thrust thee away from the LORD<\/B> thy God, which brought thee out of the land of Egypt, from the house of bondage. 11 And all Israel shall hear, and fear, and shall do no more any such wickedness as this is among you.<\/P> Further provision is made by this branch of the statute against receiving the infection of idolatry from those that are near and dear to us.<\/P> I. It is the policy of the tempter to send his solicitations by the hand of those whom we love, whom we least suspect of any ill design upon us, and whom we are desirous to please and apt to conform ourselves to. The enticement here is supposed to come from a brother or child that are near by nature, from a wife or friend that are near by choice, and are to us as our own souls,<\/I> v.<\/span> 6<\/span><\/U><\/I><\/span>. Satan tempted Adam by Eve and Christ by Peter. We are therefore concerned to stand upon our guard against a bad proposal when the person that makes it can pretend to an interest in us, that we many never sin against God in compliment to the best friend we have in the world. The temptation is supposed to be private: he will entice thee secretly,<\/I> implying that idolatry is a work of darkness, which dreads the light and covets to be concealed, and in which the sinner promises himself, and the tempter promises him, secrecy and security. Concerning the false gods proposed to be served, 1. The tempter suggests that the worshipping of these gods was the common practice of the world; and, if they limited their adorations to an invisible Deity, they were singular, and like nobody, for these gods were the gods of the people round about them,<\/I> and indeed of all the nations of the earth, v.<\/I><\/span> 7<\/span>. This suggestion draws many away from religion and godliness, that it is an unfashionable thing; and they make their court to the world and the flesh because these are the gods of the people that are round about them.<\/I> 2. Moses suggests, in opposition to this, that it had not been the practice of their ancestors; they are gods which thou hast not known, thou nor thy fathers.<\/I> Those that are born of godly parents, and have been educated in pious exercises, when they are enticed to a vain, loose, careless way of living should remember that those are ways which they have not known, they nor their fathers.<\/I> And will they thus degenerate?<\/P> II. It is our duty to prefer God and religion before the best friends we have in the world. 1. We must not, in complaisance to our friends, break God’s law (v.<\/I><\/span> 8<\/span>): “Thou shalt not consent to him.<\/I> nor go with him to his idolatrous worship, no, not for company, or curiosity, or to gain a better interest in is affections.” It is a general rule, If sinners entice thee, consent thou not,<\/I> Prov. i. 10<\/I><\/span>. 2. We must not, in compassion to our friends, obstruct the course of God’s justice. He that attempts such a thing must not only be looked upon as an enemy, or dangerous person, whom one should be afraid of, and swear the peace against, but as a criminal or traitor, whom, in zeal for our sovereign Lord, his crown and dignity, we are bound to inform against, and cannot conceal without incurring the guilt of a great misprision (v.<\/I><\/span> 9<\/span>): Thou shalt surely kill him.<\/I> By this law the persons enticed were bound to the seducer, and to give evidence against him before the proper judges, that he might suffer the penalty of the law, and that without delay, which the Jews say is here intended in that phrase, as it is in the Hebrew, killing thou shalt kill him.<\/I> Neither the prosecution nor the execution must be deferred; and he that was first in the former must be first in the latter, to show that he stood to his testimony: “Thy hand shall be first upon him,<\/I> to mark him out as an anathema, and then the hands of all the people, to put him away as an accursed thing.” The death he must die was that which was looked upon among the Jews as the severest of all deaths. He must be stoned: and his accusation written is that he has sought to thrust thee away, by a kind of violence, from the Lord they God,<\/I> v.<\/span> 10<\/span><\/U><\/I><\/span>. Those are certainly our worst enemies that would thrust us from God,<\/I> our best friend; and whatever draws us to sin, separates between us and God, is a design upon our life, and to be resented accordingly, And, lastly, here is the good effect of this necessary execution (v.<\/I><\/span> 11<\/span>): All Israel shall hear and fear.<\/I> They ought to hear and fear;<\/I> for the punishment of crimes committed is designed in terrorem–to terrify,<\/I> and so to prevent their repetition. And it is to be hoped they will hear and fear, and by the severity of the punishment, especially when it is at the prosecution of a father, a brother, or a friend, will be made to conceive a horror of the sin, as exceedingly sinful, and to be afraid of incurring the like punishment themselves. Smite the scorner<\/I> that sins presumptuously, and the simple,<\/I> that is in danger of sinning carelessly, will beware.<\/I><\/P> <\/p>\n Verses 6-11:<\/strong><\/p>\n This text describes an instance in which a near relative or an intimate friend seeks to entice one away from following and worshipping Jehovah Elohim. Such enticement was to be firmly resisted. No consideration was to be given of any affection or bond of friendship involved. Nothing was to be allowed to interfere with the administration of the law. To the contrary, the one who was tempted must be the first to lay his hands upon the tempter in pronouncing the death sentence. Then, when the sentence of death by stoning was carried out, he must cast the first stone.<\/p>\n This provision of the law emphasizes the terrible nature of idolatry, and the importance of remaining true to Jehovah God. It reminds of Jesus’ words, which apply to Christians today, Luk 14:25-27<\/span>; Mat 10:34-39<\/span>.<\/p>\n <\/strong><\/p>\n 6 If thy brother, the son of thy mother. The punishment which he had commanded to be inflicted on false teachers, is now extended to each one of the people. For although it is a lighter offense in a private individual to draw others with him into error, both because his ignorance is excusable, and the profession of a teacher does not increase his responsibility, yet a falling away from religion, from whencesoever it arises, is intolerable to God. Only, those two points, to which we have already adverted, are to be kept in remembrance, viz., that this judgment can have no place except where religion is duly constituted; and, also, that all are not to be put to death indifferently, who may have erred in some particular, but that this severity is only to be exercised against apostates, who pluck up religion by the roots, so that the worship of God is adulterated, or pure doctrine abolished. Nor indeed does God enjoin that the slipperiness of the tongue is to be capitally punished, if it shall have inconsiderately let fall something amiss, but rather (57) the wicked design of altering the true religion, as the words clearly express the matter. It is worth while remarking with what particularity God enforces upon us the duty of fostering and upholding religion: for, because general laws are usually eluded by various exceptions, He expressly says that neither brother, nor son, nor wife, nor intimate friend is to be spared. (58) The eye is said to pity, because the very look is of great power in awakening the affections on both sides; therefore it is not without reason that God requires (59) such courage as may be moved to pity neither by tears, nor blandishments, nor the sadness of the spectacle. The phrases, too, are emphatic, “thy brother, who proceeded from the same womb;” “the wife who sleeps in thy bosom or embrace;” “the friend whom you love as yourself;” in order that pure zeal, when it sees God’s sacred name profaned, may not give way to any human affection. Christ says that no one is worthy to be acknowledged as His disciple, but he who shall neglect his father, and mother, and children, when necessary. So now God declares that all our tenderest affections, which are implanted in us by nature, and in which all the best persons sometimes indulge, are sinful, if they hinder us from vindicating His glory. <\/p>\n It is pious and praiseworthy to love our wives and children as our own bowels; nor is there any reason which forbids us from regarding our brother and our friend with similar love; only let God be preferred to all, for it is too preposterous to betray His glory for the sake of man. For to plead the love due to our wives, or anything of the same kind, what is this but to set our affections against God and His precepts? Wherefore the desire to mitigate that severity to which He would harden us, betrays an effeminacy which He will not endure. Now, there are two most just grounds for the heaviness of the punishment; first, because we are almost all of us slack when we ought to be very zealous in avenging the insults which God may receive; and, secondly, because more severe remedies are applied to perilous diseases, so it is right that so noxious, and altogether deadly pestilence as this should be met with extraordinary means. And to this refers the expression “ secretly. ” For although it might seem cruel to betray such as have not publicly transgressed, yet, inasmuch as sectaries fly from the light, and creep in by clandestine and deceitful arts, it is necessary to prevent them from fraudulently infecting individual houses with their poison, as always is the case with them. Therefore God would have their insidious endeavors checked betimes, lest the contagion should spread. <\/p>\n (57) “ Une malice deliberee, et conceue de longue main;” deliberate malice, and aforethought. — Fr. <\/p>\n (58) Addition in Fr, “ Quand ils tomberont en ceste malheurete de vouloir attirer quelqu’un en idolatrie;” when they shall fall into this iniquity of wishing to tempt any one to idolatry. <\/p>\n (59) Addition in Fr. , “ En celuy qui se voudra monstrer bon zelateur de la religion;” in him, who would shew himself to be duly zealous in religion. <\/p>\n (6) If thy brother.<\/strong>The substance of this law is that individual idolaters might be executed in Israel. It justifies Jehu and Jehoiada in destroying Baal out of Israel and Judah (2Ki. 10:19-27<\/span>; 2Ki. 11:18<\/span>). It also accounts for the covenant made in the time of Asa (2Ch. 15:13<\/span>), that whosoever would not serve the Lord God of Israel should be put to death <\/em>whether man or woman.<\/p>\n The law may seem harsh, but its principle <\/em>is reproduced in the Gospel: He that loveth father or mother more than me is not worthy of me (Mat. 10:37<\/span>). If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple (Luk. 14:26<\/span>).<\/p>\n It is impossible to deny or escape the identity of the Lord Jesus with the Jenovah of the Old Testament He does not always put the execution of His judgments into human hands, but He is the same for ever.<\/p>\n 6<\/strong>. <\/strong> If thy brother<\/strong>, etc. Should the enticement to idolatry come from the bosom of the family, the head of the household was to see that the law was administered. The seeming severity of the code is tempered when we consider the debasing influences of the heathenism of the nations that were in possession of the land. The great lawgiver guarded zealously the true interests of his people.<\/p>\n <\/p>\n <\/strong> Seducers Among Relatives<\/p>\n v. 6. If thy brother, the son of thy mother,<\/strong> one with whom a person is connected by the ties of the most intimate relationship, or thy son, or thy daughter, or the wife of thy bosom,<\/strong> the very nearest relative, or thy friend which is as thine own soul,<\/strong> with whom one shares secrets unknown even to the very nearest kinsman, Pro 17:17<\/span>; Pro 18:24<\/span>, entice thee secretly, saying, Let us go and serve other gods which thou hast not known, thou nor thy fathers;<\/strong> <\/p>\n v. 7. namely, of the gods of the people which are round about you, nigh unto thee, or far off from thee, from the one end of the earth even unto the other end of the earth,<\/strong> whether the idols mere those of their heathen neighbors or such as were worshiped by heathen in the remote places of the world; <\/p>\n v. 8. thou shalt not consent unto him nor hearken unto him, neither shall thine eye pity him, neither shalt thou spare, neither shalt thou conceal him,<\/strong> the accumulation of synonyms serving to emphasize the greater duty toward God, one which exceeded that of any obligation toward any human being; <\/p>\n v. 9. but thou shalt surely kill him,<\/strong> immediately take the steps which were necessary to bring the Lord’s punishment upon him; thine hand shall be first upon him to put him to death,<\/strong> as accuser, witness, and even first avenger, and afterwards the hand of all the people. <\/p>\n v. 10. And thou shalt stone him with stones that he die, because He hath sought to thrust thee away from the Lord, thy God, which brought thee out of the land of Egypt, from the house of bondage,<\/strong> from the place where they were bondmen, serfs, and slaves. <\/p>\n v. 11. And all Israel shall hear and fear, and shall do no more any such wickedness as this is among you;<\/strong> the severity of the punishment as meted out to the seducer should serve to keep them from indulging in similar attempts and, in so far at least, cause the Law to be observed. So far as the Christians are concerned, it is the will of God that they separate themselves from every open, idolater and sinner who seduces others, by excommunicating him. Here the ties of even the closest relationship must be set aside in the interest of God’s honor, 1Co 5:11-13<\/span>. <\/p>\n Ver. <\/em><\/strong>6. <\/strong>If thy brother, <\/em><\/strong>&c.<\/strong> To convince them of the high duty they owed to God, and to shew them that this law ought to be executed in its utmost rigour against a sin which struck at the very foundation of their religion and government, Moses puts the case in the strongest manner; that if the nearest and dearest relation and friend should entice a man to the worship of false gods, he was to have no mercy upon the enticer, but was to put him to death, ver. 9. The reason of the thing, however, shews that these two circumstances were to be understood: first, that the seducer be convicted by two sufficient witnesses before the proper magistrates, see Num 35:30<\/span>; 2nd, that the offender obstinately persist to defend idolatry in spite of admonition: for who can doubt but that a father, for instance, might save the life of his son, in case he brought him to timely repentance? Therefore the rabbis very justly supply these two mitigations of the law. In the words of this verse we have a fine idea of friendship: thy friend which is as thine own soul; <\/em>a faithful friend is another self: the same spirit seems to animate two persons who love cordially, and according to the laws of piety and virtue. Such was the language of Pythagoras, and of Aristotle, copied, most probably, from this of Moses, the eloquence and energy of which was not to be effaced by them. A modern poet, speaking of two friends, says beautifully: <\/p>\n “Like objects pleas’d them, and like objects pain’d ‘Twas but one soul that in two bodies reigned.” See STILLINGFLEET’S Essay on Conversation. <\/p>\n DISCOURSE: 207Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I.<\/strong> <\/em><\/strong>It is the policy of the tempter to send his solicitations by the hand of those we love, whom we least suspect of any ill design upon us, and whom we are desirous to please, and apt to conform ourselves to. Satan tempted Adam by Eve and Christ by Peter. We are therefore concerned to stand upon our guard against an ill proposal, when the person that proposeth it can pretend to an interest in us, that we may never sin against God in compliment to the best friend we have in the world.<\/p>\n
II. <\/strong>It is our duty to prefer god and religion before the best friends we have in the world.<\/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: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/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: 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
GUILT AND DANGER OF DEPARTING FROM GOD<\/strong><\/p>\n