29<\/strong>. For thou<\/em>, &c.] For<\/em> connects this verse closely with 2Sa 22:29<\/em><\/span>, as the confirmation out of his own experience of the principles there enunciated.<\/p>\n my lamp<\/em> ] Illuminating all his life with the light of prosperity, as the lamp illuminates the house. Dominus illuminatio mea<\/em> was David’s motto. Cp. Psa 27:1<\/span>; Psa 132:17<\/span>. With the different application of the figure in Psa 18:28<\/span>, “Thou wilt light my lamp,” cp. 1Ki 11:36<\/span>; 1Ki 15:4<\/span>.<\/p>\n 29 31. God’s faithfulness attested by the Psalmist’s experience<\/p>\n After celebrating God’s goodness in delivering him from all the dangers which threatened his life, David goes on to describe how God had made him victorious over all his enemies.<\/p>\n 2Sa 22:29<\/span><\/p>\n For Thou art my lamp, O Lord; and the Lord will lighten my darkness.<\/em><\/p>\n <\/em><\/p>\n Rejoicing in the light of God<\/strong><\/p>\n The Rev. Dr. Horton, who, after a period of seclusion through trouble with his eyesight, recently returned to his <\/strong>church at Hampstead, related in one of his Sabbath sermons how one day he was in the oculists consulting-room at Wiesbaden, and as he waited he put his hand into his pocket and drew out his little Bible–not to read it, but to see if he could–and as he opened it his eyes tell on the text in 2 Samuel., For Thou art my lamp, O Lord: and the Lord will lighten my darkness. I had not been aware of the very existence of this text, and do not know who but an angel could have led me to it; but I felt that whether I received my sight or not, those words were enough for me, and from that time I seemed to know that I should not die, but live to proclaim the words of this life.<\/p>\n Christians love of the light<\/strong><\/p>\n It is worth noting how plants and trees turn to the light; how bleached vegetation becomes if it be shut up in darkness. The utter dark is dreadful to men, it may even be felt, so does it press upon the mind. The dimness of a foggy day depresses many spirits more than trouble or pain. The cry of the sick man, Would God it were morning! is the groan of all healthy life when gloom surrounds it. What, then, can be said, if there be light, and we refuse it? He must have ill work on hand who loves the darkness. Only bats, and owls, and unclean and ravenous things are fond of the night. Children of light walk in the light, and reflect the light. (C. H. Spurgeon<\/em>.)<\/p>\n<\/p>\n Light essential for vigorous life<\/strong><\/p>\n What a wonderful effect the light of Gods countenance has upon men who have the Divine life in them, but who have been living in the dark! Travellers tell us that, in the vast forests of the Amazon and the Orinoco, you may sometimes see, on a grand scale, the influence Of light in the colouring of the plants when the leaf-buds are developing One says:–Clouds and rain sometimes obscure the atmosphere for several days together, and during this time the buds expand themselves into leaves. But these <\/em>leaves have a pallid hue till the sun appears, when in a few hours of dear sky and splendid sunshine, their colour is changed to a vivid green. It has been related that, during twenty days of dark, dull weather, the sun not once making his appearance, the leaves were expanded to their full size, but were almost white. One forenoon the sun began to shine in full brightness, when the colour of the forest changed so rapidly that its progress might be marked. By the middle of the afternoon, the whole, for many miles, presented the usual summer dress. (C. H. Spurgeon<\/em>.)<\/p>\n<\/p>\n Turn your face to the light<\/strong><\/p>\n It had been one of those days on which everything goes contrary, and I had come home tired and discouraged. As I sank into a chair, I groaned, Everything looks dark, dark. Why dont you turn your face to the light, auntie, dear? said my little niece, who was standing unperceived beside me. Turn your face to the light! The word sot me thinking. That was just what I had not been doing. I had persistently kept nay face in the opposite direction, refusing to see the faintest glimmer of brightness. Artless little comforter I She did not know what healing she had brought. Years had gone by since then, but the simple words have never been forgotten, Turn your face to the light.<\/p>\n Light and health<\/strong><\/p>\n Sir James Wylie, late physician to the Emperor of Russia, attentively studied the effects of light as a curative agent in the hospital of St. Petersburg, and he discovered that the number of patients who were cured in rosins properly lighted was four times that of those confined in dark room. These different results are due to the agency of light, without a full supply of which plants and animals maintain but a sickly and feeble existence. Light is the cheapest and best of all medicines. Nervous ailments yield to the power of sunshine. Pallid faces grow fresh and ruddy beneath its glow. The suns rays have wonderful purifying power. (H. L. Hastings.<\/em>)<\/p>\n For thou [art] my lamp, O Lord: and the Lord will lighten my darkness.<\/strong> [See comments on Ps 18:28]<\/span>.<\/p>\n 2Sa 22:29<\/span> commences the description of the help which David had already received from God in his conflict with the enemies of Israel, and which he would still receive. <\/p>\n 29 For Thou art my lamp, O Jehovah!<\/p>\n And Jehovah maketh my darkness bright.<\/p>\n 30 For through Thee I run troops,<\/p>\n And through my God I leap walls.<\/p>\n 31 God – innocent is His way.<\/p>\n The word of Jehovah is refined,<\/p>\n A shield is He to all who trust in Him.<\/p>\n The explanatory , with which the new description of the divine mercy commences, refers to the thought implied in 2Sa 22:28<\/span>, that David belonged to the “afflicted people,” whom the Lord always helps. As the Lord delivered him out of the danger of death, because He took pleasure in him, so He also gave him power over all his enemies. For He was his lamp, i.e., He had lifted him out of a condition of depression and contempt into one of glory and honour (see at 2Sa 21:17<\/span>), and would still further enlighten his darkness, i.e., “would cause the light of His salvation to shine upon him and his tribe in all the darkness of their distress” ( Hengstenberg<\/em>). In the psalm the verse reads thus: “For Thou lightest (makest bright) my lamp (or candle), Jehovah my God enlighteneth my darkness;” the bold figure “Jehovah the lamp of David” being more literally explained. The figure is analogous to the one in Psa 27:1<\/span>, “The Lord is my light;” whilst the form is a later mode of writing .<\/p>\n CRITICAL AND EXPOSITORY NOTES <\/strong><\/p>\n 2Sa. 22:29<\/span>. Lamp<\/strong>. While light<\/em> is always the symbol of good fortune and well-being (Job. 18:5<\/span>), the burning lamp denotes the source of lasting happiness and joyful strength. (Job. 18:6<\/span>; Psa. 132:17<\/span>; compare Isa. 42:3<\/span>; Isa. 43:17<\/span>). (Erdmann<\/em>.)<\/p>\n 2Sa. 22:30<\/span>. By thee<\/strong>. Literally, in thee<\/em>. By the first noun David means the hostile bands<\/em> he has encountered; by the second, the fortified places<\/em> he has conquered. (Erdmann<\/em>.)<\/p>\n 2Sa. 22:31<\/span>. Perfect<\/strong>, i.e., blameless<\/em>, free from all taint of injustice. Tried<\/strong>. As metals are by fire, and thus proved to be genuine. Buckler<\/strong>, i.e., shield<\/em>.<\/p>\n 2Sa. 22:32<\/span>. A Rock<\/strong>. He adopts the language of Moses in his song in Deu. 32:4<\/span>; Deu. 32:15<\/span>; Deu. 32:18<\/span>; Deu. 32:30-31<\/span>, in all of which places the word tsur<\/em>, rock, is applied to God; and that is the first passage in the Bible, and the only chapter in the Pentateuch, where that figure is used, and it is next adopted in 1Sa. 2:2<\/span>. In the present chapter the figure is used four times, in 2Sa. 22:3<\/span>; 2Sa. 22:32<\/span>; 2Sa. 22:47<\/span> twice, and in 2Sa. 23:3<\/span>. These are the only places up to this point in the Hebrew Bible where the word tsur<\/em> is thus used, and they serve to mark the connection between the hymns of Moses, of Hannah, and of David. (Wordsworth<\/em>.)<\/p>\n 2Sa. 22:33<\/span>. My strength<\/strong>. Better, fortress. Maketh my way<\/strong>, etc. Erdmann and Keil read, He leads the perfect, or innocent, on his way<\/em>. Alexander explains it, Who gives my conduct the perfection which belongs to it<\/em>.<\/p>\n 2Sa. 22:34<\/span>. Hinds.<\/strong> The female gazelle, noted for her agility and swiftness. Probably alluding to Davids speed in pursuit of his enemies. A figurative element lies in what is here said of fleeteness, which becomes quite obvious when we take it along with the last clause. David points to the quick and unrestrained course of his conquests just as in 2Sa. 22:29<\/span>. (Jamieson<\/em>.) High places<\/strong>. Either the strongholds taken from the enemy (Hengstenberg<\/em>), or those of his own land which he held securely, and from which he ruled as king. (Keil<\/em>.)<\/p>\n 2Sa. 22:35<\/span>. Steel.<\/strong> Rather, brass or bronze. Both skill and strength are the gifts recorded in this verse.<\/p>\n 2Sa. 22:36<\/span>. Gentleness<\/strong>. Keil and Erdmann read hearing<\/em>, i.e.<\/em>, favourable acceptance of a request. Alexander translates condescension<\/em>, Hengstenberg lowliness<\/em>.<\/p>\n 2Sa. 22:37<\/span>. Enlarged my steps<\/strong>, i.e<\/em>., given me ample room to walk without hindrance. Feet.<\/strong> Rather, ankles<\/em>. The whole verse expresses safe guidance.<\/p>\n 2Sa. 22:38-39<\/span>. A picture of a victory where the enemy is entirely vanquished.<\/p>\n 2Sa. 22:40<\/span>. Thou hast girded<\/strong>. As warriors bind up all their garments and fortify their loins, that they may be more fitted for strenuous effort. (Jamieson<\/em>.) Subdued<\/strong>, etc. literally, didst make to bow the knee<\/em>.<\/p>\n MAIN HOMILETICS OF THE PARAGRAPH.<\/em>2Sa. 22:29-40<\/span><\/em><\/p>\n DAVIDS SONG.PART III<\/p>\n I. God can disperse the darkness of mans ignorance and cheer the night of his sorrow<\/strong>. There are but few thoughtful human creatures who do not feel themselves in need of some clue to guide them in their walk through life and of some hand stronger than mans to lift them up when earths sorrows seem to weigh them to the ground; of something, in short, of a spiritual kind which shall be to their inner sense what the light is to their bodily vision. The godly in all ages have testified that their God can and does supply this wantthat what the sun is to the physical nature of man the Creator of the sun is able and willing to be to the souls of His creatures. He reveals Himself as the Light of men and the Sun of Righteousness, and those who have put Him to the test declare that enough spiritual enlightenment and joy and strength are found in Him to satisfy all their needs. Light is a revealing power<\/em>It reveals us to ourselves. Without the light of day we could not know what we do of our own bodily structure and appearance. Light reveals itself to us while it reveals us to ourselves. There is this twofold revelation ever in operation wherever a ray of light falls. Those who walk in the light of God feel that as He reveals Himself to them. He reveals them unto themselves, and that knowledge of Him goes hand-in-hand with right conceptions of their own nature, and needs, and destiny. Light is a gladdening influence<\/em>. Apart from all its life-giving power, the rays of the sun help to revive the sad at heart, and even the rays of a lamp or candle are cheering after long-continued darkness. So God can and does give a gladness of soul to His children which uplifts them in the dark and cloudy day of adversity, and causes them to joy in Him when all earthly sources of comfort are dried up. It was in God as this fountain of enlightenment and joy that David had found the moral strength to war lifes warfare and the courage to return to the conflict after defeat and almost despair.<\/p>\n II. Gods ways with men, and His word to them, will stand the utmost test which can be applied to them<\/strong>. Only those who will not trust God find flaws in His dealings, and charge Him with non-fulfilment of His promises. Those who put themselves under His guidance by opening their hearts to receive His word, enter upon such an experience of His wisdom and love, that the more they know, and the longer they live, the more settled is their conviction that the Judge of all the earth always has and ever must do right to every one of His creatures, and thus the more exultant is their song of hope for the future. Davids testimony here is one with all who have exercised the same trust in God, and obeyed Him in the same spirit. The details and the form of expression change from age to age, but the principle and the spirit must ever be one. To David, God is the Rock<\/em> whose way is perfect<\/em>, and whose word is tried<\/em>, to those around the sea of glass He is the Holy and True One, just and true in His ways<\/em>. (Rev. 6:10<\/span>; Rev. 15:3<\/span>.) But none can arrive at this assurance without putting Him to the test. The sun would be what it is if no man upon the face of the earth opened his eyes to receive its lightthe ocean would be as able to float the navies of the world if no vessel ever ventured upon its waters. To know the glory of either, and their adaptation to his needs, man must put them to the test. And as he must do with the creatures of God, so must He do in relation to God Himself.<\/p>\n III. The perfection of Gods nature is manifested for the perfecting and uplifting of His creatures<\/strong>. The elevation of God above sinful men, and His separation from them by reason of the great moral gulf between them and Him, is always dwelt upon, both by God Himself and by His inspired messengers, as a ground of hope and a reason for joy. True the High and Lofty One stands alone in His purity and glory, as the snowy mountain peak, unsullied by the impurities of the lower earth, is isolated from it by its height and grandeur; but as from it<\/em> pour down abundant streams to give life to the dwellers below, so from Him<\/em> flow rivers of grace to revive and glorify His needy children. The arm of His power is not outstretched with the desire to subdue by omnipotent force, but to upraise by gentleness; His Almighty strength is not displayed for the purpose of filling men with terror, but to encourage them to flee to Him for shelter, and to draw from Him the help they must have if they are to triumph over the powers of evil. All who rightly apprehend God do as David does here, see in His perfection and might matter for triumphant praise because they feel that they have been used to raise them in the past, and are assured that by them they will at last be more than conquerors.<\/p>\n OUTLINES AND SUGGESTIVE COMMENTS<\/em><\/p>\n 2Sa. 22:29<\/span>. Even the children of the day sometimes need candle-light. In the darkest hour light will arise; a candle shall be lit, it will be a comfort such as we may fittingly use without dishonestyit will be our own candle. Yet God Himself will find the holy fire with which the candle shall burn. Our evidences are our own, but their comfortable light is from above. Candles which are lit by God the devil cannot blow out. All candles are not shining, and so there are some graces which yield no present comfort, but it is well to have candles which may by-and-bye be lit, and it is well to possess grace which may yet afford us cheering evidences.Spurgeon<\/em>.<\/p>\n 2Sa. 22:30<\/span>. Gods warriors may expect to have a taste of every form of fighting, and must by the power of faith determine to quit themselves like men, but it behoves them to be very careful to lay all their laurels at Jehovahs feet, each one of them saying by my God have I wrought this valiant deed.Spurgeon<\/em>.<\/p>\n 2Sa. 22:31<\/span>. This is the language of one who, in his own history, combines, in a very high degree, the character of the saint<\/em>, the poet<\/em>, the hero<\/em> and the prince<\/em>. The testimony of such a man is worth having on any subject, especially on the greatest of all subjectsGOD. The authors testimony may applyI. To the way which God prescribes<\/em>. He prescribes a waya course of actionfor all the creatures He has made. The stars, the ocean, insects, brutes, and souls of every kind, from the least to the greatest, have each their way marked out, and the highest science attests that the way is perfect. But the course or the way which is prescribed for man<\/em> is what the writer refers to. First. The way which is prescribed for our moral conduct is perfect<\/em>. Who can improve the decalogue? How perfect in justice and in compass is the golden rule, Whatsoever ye would? etc. Secondly. The way that is prescribed for our spiritual restoration is perfect<\/em>. What is the way? Here it is: What the law could not do, etc. God so loved the world, etc. Faith in Christ is the prescribed way. This way is perfect in its wisdom<\/em>; it is in every way adapted. Perfect in its justice<\/em>it honours the righteousness of God. Perfect in its sufficiency<\/em>it is adequate to the needs<\/em> of each man and all. II. To the way which God pursues<\/em>. God has a method of action. He acts, not by caprice or impulse, but by an eternal settled plan. It is but a little of that plan we can see; but so far as our knowledge of the order of nature, the history of providence, and the provisions of redemption extends, we join in the testimony of the text and say: His way is perfect. First His method of procedure is perfect in conception<\/em>. We have not the full draft of this plan. An infinitesimal section only comes under our eye. The Architect of the great building presents you with a whole plan, and you may understand it and see the superstructure on paper. Thus God has not acted, and if He had given us the whole plan we could not have scanned the millionth part. What we see, however, we feel<\/em> to be perfect. Secondly His method of procedure is perfect in execution<\/em>. What His infinite benevolence prompted and His infinite wisdom conceived, His Almightiness carried out with perfection. A conviction of the perfection of Gods way <\/p>\n (1) is essential to our well-being. Without this we cannot supremely love and trust Him. 2Sa. 22:34<\/span>. When our thoughts are nimble and our spirits rapid, let us not forget that our best beloveds hand has given us the choice favour. We, too, have had our high places<\/em> of honour, service, temptation and danger, but hitherto we have been kept from falling.Spurgeon<\/em>.<\/p>\n 2Sa. 22:36<\/span>. Gentleness in a deitywhat other religion ever took up such a thought? When the coarse mind of sin makes up gods and a religion by its own natural light, the gods, it will be seen, reveal both the coarseness and the sin together, as they properly should. They are made great as being great in force, and terrible resentments. Just opposite to all these, the God of Revelation, the God and Father of our Lord Jesus Christ, contrives to be a gentle being; even hiding His power and withholding the stress of His will, that He may put confidence and courage in the feelings of His children. What, then, do we mean by gentleness? To call it sweetness of temper, kindness, patience, flexibility, indecisiveness does not really distinguish it. When you speak, for example, of dealing gently with an enemy, you mean that instead of trying to force a point straight through with him you will give him time, and ply him indirectly with such methods and modes of forbearance as will put him on different thoughts and finally turn him to a better mind. Here, then, lies the true conception of Gods gentleness. It means that He does not set Himself, as a Ruler, to drive His purpose straight through, but that, consciously wise and right, He is only too great to fly at His adversary, and force him to the wall if he does not instantly surrender; that, instead of coming down upon him thus, in the manner of direct onset, to carry his immediate submission by storm, He lays gentle siege to him, waiting for his willing assent and choice. That we may have it in true estimation, observe how far off it is from the practice and even the capacity generally of mankind. We can do almost anything more readily than consent to any sort of indirection, when we are resisted in the exercise of authority or encounter another at some point of violated right. To redress the injury by gentleness, to humble an adversary by the circuitous approach of forbearance and a siege of true suggestionthat is not the manner of men, but only of God. How openly He takes this attitude in the Scriptures. When our first father breaks through law by his act of sin, He does not strike him down by His thunders, but He holds them back, comes to Him even by a word of promise, and sends him forth into a world unparadised by guilt, to work, and suffer, and learn, and, when he will, to turn and live. What we call the Gospel is only a translation, so to speak, of the gentleness of Goda matter in the world of fact, answering to a higher matter, antecedent, in the magnanimity of God. I do not say that it is a mere effusion of Divine sentiment, apart from all counsel and government. It is at once the crown of Gods purposes and of His governmental order. And. that wondrous indirection of grace, the incarnate life and cross of Jesus, is the very plan to carry the precept of law by precepts higher than force, by feeling and character, and sacrifice. So, too, the Holy Spirit. working efficiently, and, in a certain sense in the man, or subject, circles round the will, doing it respect by laying no force upon it, and only raising appeals to it from what He puts in the mind, the conscience, the memory, the sense of want, the fears excited, the aspirations kindled. Holding this view we ought to find that Gods whole management of us and the world corresponds. Is it so?. Where is the gentleness of God in the unpitying, inexorable, fated powers of the world?. Just here Able to use force, He can use character, and time, and kindness. Real gentleness supposes counsel, order, end, and a determinate will. Not even a weak woman can be properly called gentle See how it goes with us in Gods management of our experience. Doing everything to work on our feeling, temperament, thought, will, and so on our eternal character He still does nothing by direct impulsion. It is with us here in everything as it was with Jonah when the Lord sent him to Nineveh. Jonah steers straight the other way, and there puts to sea, sailing off upon it, and then under it, and through the belly of hell, and comes to land nobody knows where. After much perambulation he gets to Nineveh, and gives his message doggedly, finally to be tamed by a turn of hot weather and the withering of a gourd. The subject culminates in the end God has in view, which is to make us great. He certainly has a different opinion of greatness from that which is commonly held by mena much higher respect for the capabilities of our human nature, and much higher designs concerning it. We do not understand Him, in fact, till we conceive it as a truth that He wants to make us great in will in the breadth and freedom of our intellect, great in courage, enthusiasm, self-respect, firmness, superiority to things and matters of condition, great in sacrifice and beneficence, great in sonship with Himself, great in being raised to such common counsel and such intimate unity with Him in His endsthat we do, in fact, reign with Him. His object is to gain our will in such a manner as to save it, and make it finally a thousand-fold stouter in good, and to recover our intellect by bidding us to set it for seeing by a wholly right intent and a willingness even to die for the truth, and so He manages to save all the attributes of force and magnanimity within us while reducing us to love and obedience.<\/p>\n Easy enough were it for Him to lay His force upon us, and dash our obstinacy to the ground. He might not thrust us into love, He could not into courage and confidence, but He might instantly crush out all wilfulness for ever. But He wants no slaves about His throne, and therefore refuses to subdue us unless by some such method that we may seem, in a certain other sense, to subdue ourselves.Bushnell<\/em>.<\/p>\n 2Sa. 22:37<\/span>. It is no small mercy to be brought into full Christian liberty and enlargement, but it is a still greater favour to be enabled to walk worthily in such liberty, not being permitted to slip with our feet. To stand upon the rock of affliction is the result of gracious upholding, but that aid is quite as much needed in the luxurious plains of prosperity.Spurgeon<\/em>.<\/p>\n 2Sa. 22:42<\/span>. As nature prompteth men in an extremity to look up for help; but because it is but the prayer of flesh for ease, and not of the spirit for grace, and a good use of calamities, and not but in extreme despair of help elsewhere, therefore God hears them not. They looked, etc., q.d<\/em>. If they could have made any other shift, God should never have heard of them. Trapp<\/em>.<\/p>\n 2Sa. 22:45<\/span>. In many cases the gospel is speedily received by hearts apparently unprepared for it. Those who have never heard the gospel before have been charmed by its first message, and yielded obedience to it; while others, alas, who are accustomed to its joyful sound, are rather hardened than softened by its teachings. The grace of God sometimes runs as fire among stubble, and a nation is born in a day. Love at first sight is no uncommon thing when Jesus is the wooer. He can write Csars message without boasting, Veni, vidi, vici<\/em>; His gospel is sometimes no sooner heard than believed.Spurgeon<\/em>.<\/p>\n (29) Thou art my lamp.<\/strong>Comp. Psa. 27:1<\/span>. The psalm changes the figure, thou wilt light my candle (margin, <\/em>lamp). With this comp. Psa. 132:17<\/span>; 1Ki. 11:36<\/span>; 1Ki. 15:4<\/span>.<\/p>\n 29<\/strong>. <\/strong> For <\/strong> This connective serves here to explain more fully how the preceding propositions (2Sa 22:25-28<\/span>) were true in David’s case.<\/p>\n (29) For thou art my lamp, O LORD: and the LORD will lighten my darkness. (30) For by thee I have run through a troop: by my God have I leaped over a wall.<\/p>\n<\/p>\n It is delightful to make improvement of JESUS upon all occasions, as the soul wants him. Amos I in distress, he will be my Comforter. Amos I in darkness, the LORD will be a light to me. Amos I shut up and cannot get out; by JESUS’s arm I shall leap over the wall. Reader! depend upon it, that it is the great secret of religion to know how to use the LORD JESUS for all things, and to consider our wants, be they what they may, as only affording the better opportunity for the communication of his fulness.<\/p>\n lamp = light. <\/p>\n lamp: or, candle, Job 29:3, Psa 27:1, Psa 84:11, Joh 8:12, Rev 21:23 <\/p>\n lighten: Psa 4:6, Psa 18:28, Psa 97:11, Psa 112:4, Isa 50:10, Isa 60:19, Isa 60:20, Mic 7:9, Mal 4:2, Joh 12:46 <\/p>\n Reciprocal: Act 12:7 – and a<\/p>\n For thou [art] my lamp, O LORD: and the LORD will lighten my darkness. 29. For thou, &c.] For connects this verse closely with 2Sa 22:29, as the confirmation out of his own experience of the principles there enunciated. my lamp ] Illuminating all his life with the light of prosperity, as the lamp illuminates … Continue reading “Exegetical and Hermeneutical Commentary of 2 Samuel 22:29”<\/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-8643","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/8643","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=8643"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/8643\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=8643"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=8643"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=8643"}],"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: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
(2) Is the most attainable of beliefs. Our reason, conscience, Bible, observation, experience, all concur in urging this on the soulthis, the grandest of all conclusions.
(3) Must flash on every sinners nature sooner or later. If not here in the day of grace, yonder in the period of retribution.Dr. David Thomas<\/em>.<\/p>\nFuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell<\/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: Hawker’s Poor Man’s 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","protected":false},"excerpt":{"rendered":"