5<\/strong>. O my people, remember now<\/em> ] The prophet, in the name of Jehovah, reminds his people of another great mercy, the bringing to nought of Balak’s plan to destroy Israel.<\/p>\n consulted<\/em> ] i.e. with the elders of Midian (Num 22:4<\/span>).<\/p>\n from Shittim unto Gilgal<\/em> ] Shittim was the last station of the Israelites on the other side of Jordan; Gilgal the first in the land of Canaan. It is not clear how these words are to be connected grammatically with what precedes. The sense appears to be, ‘Remember that which happened between Shittim and Gilgal,’ i.e. not only the episode of Balak and Balaam, but the wonderful passage of the Jordan and the entrance into the promised land. Probably some words have dropped out before this clause.<\/p>\n the righteousness<\/em> ] Rather, the righteous acts<\/strong>; lit. ‘the righteousnesses’ (so Jdg 5:11<\/span>, 1Sa 12:7<\/span>).<\/p>\n Remember now – <\/B>The word translated now is a very tender one, like our do now remember or do remember, beseeching instead of commanding. Dionysius: I might command, but I speak tenderly, that I may lead thee to own the truth. What Balak king of Moab consulted, and what Balaam the son of Beor answered him. God did not only raise up Moses, Aaron, Miriam, out of their brethren, but He turned the curse of the alien Balaam into a blessing; and that, not for their righteousness, (for even then they were rebellious,) but against their deserts, out of His own truth and righteousness. Not that the curse of Balaam could in itself have hurt them; but, in proportion to his reputation, it would have infused great energy into their enemies: and its reversal must have struck a great panic into them and into others. Human might having failed in Sihon and Og, Balak sought superhuman. God showed them by their own diviner, that it was against them. Even after they had seduced Israel, through Balaams devilish counsel, Midian seems to have been stricken by God with panic, and not to have struck a blow Num 31:49<\/span>.<\/P> From Shittim unto Gilgal – <\/B>The words are separated by the Hebrew accent from what went before. It is then probably said in concise energy for, Remember too front Shittim to Gilgal, that is, all the great works of God from Shittim , the last encampment of Israel out of the promised land, where they so sinned in Baal-peor, unto Gilgal, the first in the promised land, which they entered by miracle, where the Ark rested amid the victories given them, where the Covenant was renewed, and the reproach of Egypt was rolled away Jos 5:9<\/span>. Remember all, from your own deep sin and rebellion to the deep mercy of God.<\/P> That ye may know the righteousness – <\/B>(righteousnesses) of the Lord His Faithfulness in performing His promises to Abraham, Isaac, and Jacob. God speaketh of His promises, not as what they were in themselves, mere mercy, but as what they became, through that gracious and free promise, righteousness, in that He had bound Himself to fulfill what He had, out of mere grace, promised. So in the New Testament He saith, God is not unrighteous that He should forget your works and labor which proeeedeth of love Heb 6:10<\/span>; and, He is faithful and just to forgive us our sins 1Jo 1:9<\/span>. Micah speaks, by a rare idiom, of the righteousnesses of the Lord, each act of mercy being a separate effluence of His Righteousness. The very names of the places suggest the righteous acts of God, the unrighteous of Israel. : But we too, who desire with unveiled face to behold the glory of the Lord, and have Abraham really for our father, let us, when we have sinned, hear God pleading against us, and reproving us for the multitude of His benefits. For we too once served Pharaoh and the people of Egypt, laboring in works of mire and clay; and He redeemed us who gave Himself a Redemption for all; that we, the redeemed of the Lord, whom He redeemed out of the hand of the enemy and gathered from the lands, might say, His mercy endureth forever Psa 107:1-3<\/span>. He sent also before our face Moses, the spiritual Law, and Aaron the High Priest, not bearing the typical Ephod and Urim, but having in His Forehead the seal of holiness which God the Father sealed; and Miriam, the foreshewing of prophets. Recollect we too what he thought against us who willed to devour us, the true Balak, Satan, who laid snares for us through Balaam, the destroyer of the people, fearing lest we should cover his land and occupy it, withdrawing the earthly-minded from his empire.<\/P> <\/p>\n Mic 6:5<\/span><\/p>\n O My people, remember now <\/em><\/p>\n A Divine reading<\/strong><\/p>\n This chapter is a pathetical expostulation of God with His chosen people, the Jews, for their ungracious demeanour and miscarriage towards Him.<\/p>\n This expostulation is carried in a gracious manner. God pleads the justice and equity of His cause by a threefold argument.<\/p>\n 1. <\/strong>By an attestation of the dumb and senseless creatures (Mic 6:1<\/span>).<\/p>\n 2. <\/strong>An appeal and reference to themselves.<\/p>\n 3. <\/strong>A commemoration of many blessings bestowed upon them.<\/p>\n He insists upon three fundamental blessings, by all which He manifests His favour towards them, and aggravates their impiety and ingratitude against Him.<\/p>\n 1. <\/strong>A redemption from a long and tedious bondage; from a grievous and miserable bondage, and from a vile and base bondage.<\/p>\n 2. <\/strong>The placing of a gracious administration over them.<\/p>\n 3. <\/strong>He watches over them, against all attempts of their malicious enemies. He defeated Balak and Balaams conspiracy. And this makes up the full sum and measure of Gods goodness to His people.<\/p>\n 1. <\/strong>Of the danger that beset them. Notice the ground of it; the manner of it; the matter of the conspiracy.<\/p>\n 2. <\/strong>The issue out of this danger. The answer to Balak contains Gods gracious deliverance of His people from Balaks malicious and wicked intendment. In it there is a strict prohibition, a gracious inversion, a just retorsion.<\/p>\n That ye may know the righteousness of the Lord–<\/strong><\/p>\n The importance of just ideas of God<\/strong><\/p>\n If idolaters are zealous in the service of imaginary deities, we ought much more to be engaged in the service of the one living and true God forever. The ideas which people entertain of their God do actually exert great influence, and produce interesting effects upon their disposition and conduct. It has been observed by men of the best information, that idolatrous nations have cherished the dispositions and indulged the vices which they have attributed to their deities. Virtue and vice are measured by the supposed disposition and character of their idols. The descendants of Abraham imagined that God was partial to them and vindictive to other nations. Hence they despised and hated the nations around them, and looked upon them as dogs and outcasts from God. Then it is easy to see the high importance of entertaining just notions of the Lord our God. If we believe that God is partial, arbitrary, and vindictive we shall cherish a similar disposition and practice, as far as we make any sober pretensions to religion. And we ought to imitate the moral character of God. See what results if we think God arbitrary, hard and revengeful, or passionate and wrathful. Our relations with our fellows will match our thoughts of our God. The same applies to better thoughts of God. It would be difficult to set in a just light the moral purity, excellence, and happiness of a character formed by such a glorious and perfect model as that of the infinite God, who is emphatically love. But most persons arrive at mature years without acquiring just, enlarged, and honorary notions of God, especially on some important points and traits of character. How shall this evil be remedied? By a careful attention to the Bible, where the character of God is fully revealed. By excluding from the character of God everything that appears to be hard and unreasonable, partial and vindictive–everything that would be thought unreasenable and unworthy in a good man, a wise and affectionate parent, or an upright and compassionate judge. (Ezra Ripley, D. D.<\/em>)<\/p>\n Verse 5<\/span>. Remember now what Balak king of Moab consulted<\/B><\/I>] He sent for Balaam to curse<\/I> your fathers; but by my influence he was obliged to bless them<\/I>. See Nu 22:5-6<\/span> c., and Nu 23:5-8<\/span>; Nu 23:20-24<\/span> c., and the notes there, where this subject is largely considered.<\/P> <\/P> From Shittim unto Gilgal<\/B><\/I>] From the encampment at Shittim, Nu 25:1<\/span>, on the way to that of Gilgal, Jos 4:19<\/span>. Balaam gave different answers in the interval between these places. We may suppose that the encampments of Israel advanced slowly to that part of Jordan which was opposite to Gilgal. The Chaldee<\/I> has, “Were there not wonderful things done in your behalf from the valley of Shittim to the house of Gilgal?” See Jos 3:1<\/span> Jos 4:20<\/span>. Thus there will be a reference to the miraculous passage over Jordan. See Newcome<\/I>.<\/P> <\/P> That ye may know the righteousness<\/B><\/I>] The just, equitable, and merciful dealing of the Most High. Recollect those<\/I> things, that ye may have a proper impression of this<\/I>. There are many interpretations given of this rather obscure clause; what I have proposed seems to me the most simple<\/I>.<\/P> <\/P> This is the sum of the address; and here the case of the plaintiff terminates, the prisoners being called to show why the sentence of the law should not be pronounced. I make no apology for using any forensic<\/I> terms, as the passages before us refer to a case<\/I> brought into a court<\/I> to be judged<\/I>, and the terms in the original are all such as are proper for a court of justice<\/I>; and the thing itself is called the Lord’s controversy<\/I>, rib Yehovah, Jehovah’s suit at law<\/I>. And hence it is said, He will<\/I> plead<\/I>, litigate, with Israel<\/I>.<\/P> <\/p>\n O my people, remember now; O Israel, think well of it, what I did then was worthy of a grateful remembrance to this day. <\/P> What Balak king of Moab consulted: this man, though a great and warlike prince, yet would not adventure by plain force to set upon Israel; he wished their ruin, he contrived it, and had he succeeded in his first attempt to bring Israel under a curse, he was resolved next to attack them by force. <\/P> And what Balaam, a man accounted to be a prophet and a holy man, able to blast any by his curse, and able to advance any affairs by his blessing, but really he was a soothsayer, and a man of pernicious counsels, answered him; forced against his interest and inclinations to bless Israel, Deu 23:4<\/span>,5<\/span>; Jos 24:10<\/span>, and to confess he could not prevail with God to curse Israel; so also remember how Balaam counselled Balak to draw your fathers to sin, how this snare took, and how it cost twenty-four thousand lives. The story at large you have Num 22<\/span>; Num 23<\/span>; Num 24<\/span>. <\/P> From Shittim: this the place where Balak began by fair but lewd women of Midian to debauch Israel as Balaam had counselled, and so continued to Gilgal all along the borders of his dominion: or else thus, Remember, O my people, how I spared thee in the matter of Baalpeor, for which thou deservedst to be destroyed at Shittim; remember also the mercies I gave under the conduct of Joshua after Mosess death, which fell out whilst you abode at Shittim, Jos 3:1<\/span>. <\/P> Gilgal; where Israel first took possession of the Promised Land, and saw visibly the faithfulness of their God. <\/P> That ye may know the righteousness of the Lord; the mercy, justice, uprightness, veracity, as it signifies; but here it rather denotes the right on Gods side in this controversy with his people. <\/P> <\/p>\n 5. what Balak . . . consulted<\/B>howBalak plotted to destroy thee by getting Balaam to curse thee (Nu22:5<\/span>). <\/P> what Balaam . . .answered<\/B>how the avaricious prophet was constrained against hisown will, to bless Israel whom he had desired to curse for the sakeof Balak’s reward (Nu24:9-11<\/span>) [MAURER].GROTIUS explains it, “howBalaam answered,<\/I> that the only way to injure thee was bytempting thee to idolatry and whoredom” (Nu31:16<\/span>). The mention of “Shittim” agrees with this: asit was the scene of Israel’s sin (Num 25:1-5<\/span>;2Pe 2:15<\/span>; Rev 2:14<\/span>).<\/P> from Shittim unto Gilgal<\/B>notthat Balaam accompanied Israel from Shittim to Gilgal:<\/I> for hewas slain in Midian (Nu 31:8<\/span>).But the clause, “from Shittim,” alone applies to Balaam.”Remember” God’s kindnesses “from Shittim,” thescene of Balaam’s wicked counsel taking effect in Israel’s sin,whereby Israel merited utter destruction but for God’s sparing mercy,”to Gilgal,” the place of Israel’s first encampment in thepromised land between Jericho and Jordan, where God renewed thecovenant with Israel by circumcision (Jos5:2-11<\/span>). <\/P> know therighteousness<\/B>Recognize that, so far from God having treatedthee harshly (Mic 6:3<\/span>), Hisdealings have been kindness itself (so “righteous acts” forgracious,<\/I> Jdg 5:11<\/span>; Psa 24:5<\/span>;Psa 112:9<\/span>).<\/P><\/p>\n O my people, remember now what Balak king of Moab consulted<\/strong>,…. What a scheme he had laid; what contrivances he had formed; what consultations he had with a soothsayer or diviner he sent for to curse Israel; how he sought to get the God of Israel on his side, and to set him against them, that he might be rid of them, and they be ruined and destroyed. The Moabites were the descendants of Moab, a son of Lot, by one of his daughters; when they first set up their kingdom is not certain; nor who their kings in succession were before Balak: it appears there was a former king, whom the king of the Amorites fought with, and took away his land from him, Nu 21:26<\/span>; who probably was Zippor, the father of Balak, and whom he succeeded; the kingdom being recovered by him, or by this his son; however, he was on the throne when Israel was upon the borders of his kingdom, which threw him into a panic; upon which he sent messengers to a neighbouring magician next mentioned, to advise with him what to do in this his extremity; and the Jews have a tradition, that, because of the multitude of sacrifices he offered, he was worthy to have Ruth, the descendant from him; who, they say, was the daughter of Eglon, the grandson of Balak, king of Moab s:<\/p>\n and what Balaam the son of Beor answered him<\/strong>; this man is called a soothsayer, Jos 13:22<\/span>; The Jews say he was first a prophet; and so the Apostle Peter calls him, 2Pe 2:16<\/span>; and afterwards became a diviner t: they differ very much about him, who he was, and from whom he descended. Beor his father is sometimes said to be the son of Laban u; and, at other times, Balaam himself is said to be Laban the Syrian w, whose soul they suppose transmigrated into Balaam, as it afterwards did into Nabal, according to them. Some x take him to be the same with Elihu, who interposed in the dispute between Job and his friends; and others say that he was one of the eunuchs, counsellors, and magicians of Pharaoh, both when Moses was a child, and when he wrought his miracles in Egypt; and that Jannes and Jambres, of whom the Apostle Paul makes mention, 2Ti 3:8<\/span>; were his two sons y: he was an inhabitant of Pethor, which was situated on the river Euphrates, thought by Junius to be the Pacoria of Ptolemy: he seems to have been a Mesopotamian, though some say a Midianite; but, whether one or the other, he did not live at any great distance from the king of Moab: he was slain by the sword the children of Israel, in the times of Joshua,<\/p>\n Jos 13:22<\/span>; and, as the Jews say z he was, when he was but thirty three or thirty four years of age; they observing upon it, that bloody and deceitful men do not live out, half their days; but this does not seem so well to agree with other things they say of him; however, this soothsayer and sorcerer Balak sent for to curse Israel; whose heart and tongue, though a wicked man, and would fain have done according to Balak’s wish and desire, were so overruled by the power of God, that instead of cursing Israel he was obliged to bless them, and to prophesy of their future happiness and prosperity, and of the Messiah, that should spring from them; see history of all this in<\/p>\n Nu 22:1<\/span>;<\/p>\n from Shittim unto Gilgal, that ye may know the righteousness of the Lord<\/strong>; here something must be supplied to make sense of the words; either, “remember what good things I did for you a, from Shittim to Gilgal”; the former was the place where the children of Israel committed whoredom and idolatry, and was on the other side Jordan; and the latter was the place they came to when they had passed over Jordan, where the covenant of circumcision was renewed, and the first passover kept; now they are called upon to remember the goodness of God unto them from one place to another, and what were done between them; how that at Shittim, though they provoked the Lord to anger, yet he did not cut them all off, but spared a number of them, to enter and possess the land of Canaan; and though Moses died by the way, yet be raised up Joshua to go before them, and in a miraculous manner led them through the river Jordan, and brought them to Gilgal–favours ever to he had in remembrance. So the Targum,<\/p>\n “were not great things done for you in the plain of Shittim unto the house of Gilgal, that the righteousness of the Lord might be known?”<\/p>\n both his justice in punishing offenders at Shittim, and his bounty and kindness, as well as his truth and faithfulness, in sparing others; bestowing his favours on them, and bringing them into the promised land: or it may be supplied thus, as by some, “remember what Balak consulted b from Shittim to Gilgal”; that is, with Balaam, and what answer and advice he gave him; which was to send beautiful women among the Israelites, and so tempt them to adultery, and by that means to idolatry; and which scheme and consultation took place at Shittim, by means of which several thousands were slain; and the device was to have continued the temptation even to Gilgal, which, had it not been prevented, in all likelihood would have issued in the destruction of that people; and therefore they had reason to know, own, and acknowledge the goodness and faithfulness of God unto them: or rather, taking the phrase “from Shittim to Gilgal” to be a proverbial one c, of going from place to place, it may have respect to Balak’s having Balaam from place to place, to take a view of the people, and curse them; or how he might set the God of Israel against them, and gain him over to him; and then the sense is this,<\/p>\n “remember how Balak consulted Balaam from place to place, and what answers he returned him; all which was done, that “he (Balak) might know the righteousness of the Lord”;”<\/p>\n and so the Syriac version renders it, and it will bear to be so rendered: the thing which Balak chiefly consulted was, how he should get the God of Israel on his side; as it was usual with Heathen princes, when at war, to attempt to get the gods of their enemies from them, and on their side; and inquires of Balaam how this was to be effected; what righteousness it was the Lord required; what duties of religion to be performed; what rites or sacrifices were acceptable to him; and the sum of his questions on this head, and Balaam’s answer to them, are contained in the following verses.<\/p>\n s T. Bab. Sanhedrin, fol. 105. 2. t Ib. fol. 106. 1. u Shalshelet Hakabala, fol. 7. 1. w Targum Jon. in Numb. xxii. 5. Targum in 1 Chron. i. 44. Vid. Burkium ib. x Hieron. Quaeat. Hebr. in Genesim, fol. 69. D. y Dibre Hayamim Shel Moseh, fol. 4. 2. 6. 2. Targum Jon. in Exod. ix. 21. Shemot Rabba, sect. 1. fol. 90. 1. T. Bab. Sanhedrin, fol. 106. z T. Bab. Sanhedrin, fol. 106. 2. Shalshelet Hakabala, fol. 7. 2. a “Recordare qualia bona exhibuerim tibi”, Munster “memento eorum quae gesta sunt”, Vatablus; “quae contigerint tibi”, Calvin; “memento eorum quae fecerim”, Grotius; “recordare quid evenerit tibi”, Piscator. b “Memento quid cogifaverit contra te Balac, et quid responderit ei Balaam a Settim”, c. Ribera so Menochius, Tirinus. c See Bishop Chandler’s Defence of Christianity, p. 290.<\/p>\n God briefly records here what happened in the desert, — that the people had need of some extraordinary help in addition to the many benefits which he had conferred on them. For though the people lived safely in the desert as to the Egyptians, though they were fed by manna and water from the rock flowed for them, though the cloud by day protected them from the heat of the sun, and the pillar of fire shone on them during the night, yet the stream of God’s mercy seemed to have been stopped when Balaam came forth, who was a Prophet, and then, as one armed with celestial weapons, fought against the people and opposed their deliverance. Now, had God permitted Balaam to curse the people, what could have taken place, but that they must have been deprived of all their blessings? This is the reason why the Prophet specifically refers to this history, — that the cursing of Balaam was miraculously turned into a blessing, even through the secret purpose of God. Micah might indeed have referred to all those particulars by which God could have proved the ingratitude of the people; but he deemed it sufficient to touch on the fact of their redemption, and also to mention by the way this extraordinary instance of God’s kindness. <\/p>\n Remember, he says, what Balak devised, that is, how crafty was his counsel: for the verb יעף, iots, is to be taken here in a bad sense, and is very emphatical; as though the Prophet had said, that there was more danger in this fraud than in all the violence of enemies; for Balak could not have done so much harm, had he prepared a great army against the Israelites, as by hiring a Prophet to curse the people. For certain it is, that though Balaam was an impostor and full of deceits, as it is probable that he was a man given to profane superstitions, he was yet endued with the gift of prophecy. This was the case no doubt; and we know that God has often so distributed the gifts of his Spirit, that he has honored with the prophetic office even the ungodly and unbelieving: for it was a special gift, distinct from the grace of regeneration. Balaam then was a Prophet. Now when Balak saw that he was unequal in power to oppose the people, he thought of this expedient — to get some Prophet to interpose for the purpose of exciting the wrath of God against the people. This is the reason why it is here said, Remember what Balak consulted against thee; that is, “Thou were then in the greatest danger, when a Prophet came, hired for the purpose, that he might in God’s name pronounce on thee a curse.” <\/p>\n It may be asked, Whether Balaam could really curse the people of Israel? The answer is easy: the question here is not what might have been the effect, without God’s permission; but Micah here regards only the office with which Balaam was honored and endued. As then he was God’s Prophet, he could have cursed the people, had not God prevented him. And no doubt Balak was wise enough to know, that the Israelites could not be resisted by human power, and that, therefore, nothing remained for him but the interposition of God; and as he could not bring down God from heaven, he sent for a Prophet. God puts his own power in his word, — as God’s word resided in Balaam, and as he was, as it were, its depositary, it was no wonder that Balak thought that he would become the conqueror of the people of Israel, provided they were cursed by Balaam’s mouth; for this would have been as it were, the announcement of God’s wrath. <\/p>\n He now subjoins, And what Balaam, the son of Beor, answered him. There is here shown, on the one hand, a danger, because Balaam was craftier than all the other enemies of the people, for he could have done more by his artifice than if he had armed against them the whole world: here then was the danger. But, on the other hand, we know what he answered; and it is certain that the answer of Balaam did not proceed from himself, but, on the contrary, from the Spirit of God. As Balaam spoke by the secret influence of the Spirit, contrary to the wish of his own heart, God thus proved that he was present at that very time, when the safety of the people was endangered. Think, then, or remember, what Balaam answered; as though he said, — “Balaam was very nigh cursing thee, for his mouth was opened: for he had sold himself to an ungodly king, and nothing could have pleased him more than to have poured forth many anathemas and many curses: but he was constrained to bless your fathers. What did this mean? Did not the wonderful favor of God shine forth in this instance?” We now perceive the Prophet’s design, and what a large meaning there is in these words. <\/p>\n He afterwards adds generally, From Shittim even to Gilgal. This is not connected with the last clause; for Balaam did not follow the people from Shittim to Gilgal; but a verb is to be understood, (164) as though he said, — “Thou knowest what things happened to thee from Shittim to Gilgal, from the beginning to the end; at the time when thou didst enter the wilderness, thou hadst begun to provoke the wrath of God.” And we know that even in Shittim the Israelites fell away into idolatry; and that defection, in a manner, alienated them from God. Hence God shows here that he, in his goodness and mercy, had contended with the ungodly ways of the people even to Gilgal; that is, “Thou hast never ceased to provoke me.” We indeed know that the people continually excited against themselves the displeasure of God, and that their defections were many and various. In short, then the Prophet shows that God had so mercifully dealt with the people, that he had, in a most astonishing manner, overcome their wickedness by his goodness. <\/p>\n He at length subjoins, That thou mayest know the righteousnesses of Jehovah. By righteousnesses he means acts of kindness, as the sense of the word is in many other passages: for the righteousness of God is often taken not only for uprightness, but also for the faithfulness and truth which he manifests towards his people. It betokens therefore the relation between God and his Church, whenever the word, righteousness, is to be understood in this sense. That thou mayest then know the righteousnesses of Jehovah; that is, that experience itself may prove to thee how faithful, how beneficent, how merciful has God ever been towards your race. (165) Since then the righteousness of God was conspicuous, the people must surely have been mute, and had nothing for which they could justly expostulate with God: what remained, but that their extreme impiety, fully detected before heaven and earth and all the elements, exposed them to his judgment? It now follows — <\/p>\n (164) Various have been the ways to complete this evidently defective sentence; and there is no assistance from any MSS., or from the Septuagint. Shittim was in the land of Moab, and Gilgal was beyond Jordan, in the land of Canaan. Grotius and many others repeat the word “Remember,” and supply, “what I have done,” or, “what happened.” This is a sort of omission, which we can hardly think a writer would have made. It is far more probable that a word or words have been somehow left out: and the Targum, though generally no safe guide, has so given the passage as to countenance this conjecture. “Were not great things done for you,” is the supplement of the Targum. “And what I did,” seems to be the most natural addition: such words as ומה עשיתי appear to have been left out by transcribers. I would then render the verse thus: — <\/p>\n My people, remember, I pray, What did Balak, the king of Moab, consult, And what did Balaam, the son of Beor, answer him, (And what I did) from Shittim even to Gilgal, That ye may know the faithful dealings of Jehovah. <\/p>\n —<\/p>\n Ed. <\/p>\n (165) “His justice in destroying the Canaanites, his goodness in giving rest to his people Israel, and his faithfulness to his promises made unto the Fathers.” — Henry. <\/p>\n (5) What Balaam the son of Beor answered.<\/strong>This incident is adduced in the pleading as a signal instance of the controlling power of God, exercised in an unmistakable manner in behalf of the Israelites. Balaam was constrained to bless when he had the highest conceivable motive to curse the Israelites. He apologised for this involuntary action on his part to Balak. There is no more conclusive instance extant of the will of man controlled to do the exact opposite of his intended action in the history of mankind. It is better to put a stop after answered him. The next sentence records an independent instance of the interposition of God in behalf of Israel. Remember also the incidents which happened from Shittim to Gilgal. Shittim was the name of a valley in the plains of Moab (Joe. 3:18<\/span>), from which place Joshua sent two spies to view Jericho immediately before the passage of the Jordan to Gilgal was effected, under the circumstances mentioned in the fourth chapter of Joshua.<\/p>\n Righteousness.<\/strong>The word rather means here liberality, beneficence. Mic 6:5<\/span><\/em><\/strong>. <\/strong>From Shittim unto Gilgal<\/em><\/strong><\/strong> From Shittim even unto the mountainous places, <\/em>whither Balak carried Balaam, that he might thence curse the people of Israel. The original word is hagilgal, <\/em>the root whereof is gal, a heap, <\/em>or high place. <\/em>See Gen 46:34<\/span>; Gen 46:34<\/span>. Balak was beyond Jordan, at its eastern bank, where we do not read of there having been any such place as Gilgal; for the Gilgal where the ark continued for some time was situated on this side Jordan. Instead of righteousness, <\/em>Houbigant reads goodness. <\/em>See his note, and Calmet. <\/p>\n VIII<\/p>\n<\/p>\n BALAAM: HIS IMPORTANT PROPHECIES, HIS CHARACTER, AND HIS BIBLE HISTORY<\/p>\n Numbers 22-24; Num 31:8<\/span><\/strong> ; Num 31:16<\/span><\/strong> ; Deu 23:4-5<\/span><\/strong> ; Jos 13:22<\/span><\/strong> ; Jos 24:9-10<\/span><\/strong> ; Mic 6:5<\/span><\/strong> ; Neh 13:2<\/span><\/strong> ; Jud 1:2<\/span><\/strong> ; 2Pe 2:15<\/span><\/strong> ; Rev 2:14<\/span><\/p>\n <\/strong><\/p>\n These scriptures give you a clue to both Balaam’s history and character: Numbers 22-24; Num 31:8<\/span> , and especially Num 31:16<\/span> ; Deu 23:4-5<\/span> ; Jos 13:22<\/span> ; Jos 24:9-10<\/span> ; Mic 6:5<\/span> ; Neh 13:2<\/span> ; Jud 1:2<\/span> ; 2Pe 2:15<\/span> ; and, most important of all, Rev 2:14<\/span> . Anybody who attempts to discuss Balaam ought to be familiar with every one of these scriptures.<\/p>\n Who was Balaam? He was a descendant of Abraham, as much as the Israelites were. He was a Midianite and his home was near where the kinsmen of Abraham, Nahor and Laban, lived. They possessed from the days of Abraham a very considerable knowledge of the true God. He was not only a descendant of Abraham and possessed the knowledge of the true God through traditions handed down, as in the case of Job and Melchizedek, but he was a prophet of Jehovah. That is confirmed over and over again. Unfortunately he was also a soothsayer and a diviner, adding that himself to his prophetic office for the purpose of making money. People always approach soothsayers with fees.<\/p>\n His knowledge of the movements of the children of Israel could easily have been obtained and the book of Exodus expressly tells that that knowledge was diffused over the whole country. Such a poem as Jacob’s dying blessing on his children would circulate all over the Semitic tribes, and such an administration as that of Joseph would become known over all the whole world, such displays of power as the miracles in Egypt, the deliverance at the Red Sea and the giving of the law right contiguous to the territory of Balaam’s nation make it possible for him to learn all these mighty particulars. It is a great mistake to say that God held communication only with the descendants of Abraham. We see how he influenced people in Job’s time and how he influenced Melchizedek, and there is one remarkable declaration made in one of the prophets that I have not time to discuss, though I expect to preach a sermon on it some day, in which God claims that he not only brought Israel out of Egypt but the Philistines out of Caphtor and all peoples from the places they occupied (Amo 9:7<\/span> ). We are apt to get a very narrow view of God’s government of the human race when we attempt to confine it to the Jews only.<\/p>\n Next, we want to consider the sin of Balaam. First, it was from start to finish a sin against knowledge. He had great knowledge of Jehovah. It was a sin against revelation and a very vile sin in that it proceeded from his greed for money, loving the wages of unrighteousness. His sin reached its climax after he had failed to move Jehovah by divinations, and it was clear that Jehovah was determined to bless these people, when for a price paid in his hand be vilely suggested a means by which the people could be turned from God and brought to punishment. That was about as iniquitous a thing as the purchase of the ballots in the late prohibition election in Waco, for the wages of unrighteousness. His counsel was (Num 31:16<\/span> ) to seduce the people of Israel by bringing the Moabitish and Midianite evil women to tempt and get them through their lusts to attend idolatrous feasts.<\/p>\n In getting at the character of this man, we have fortunately some exceedingly valuable sermon literature. The greatest preachers of modern times have preached on Balaam, and in the cross lights of their sermons every young preacher ought to inform himself thoroughly on Balaam. The most famous one for quite a while was Bishop Butler’s sermon. When I was a boy, everybody read that sermon, and, as I recall it, the object was to show the self-deception which persuaded Balaam in every case that the sin he committed could be brought within the rules of conscience and revelation, so that he could say something at every point to show that he stood right, while all the time he was going wrong.<\/p>\n Then the great sermon by Cardinal Newman: “The dark shadow cast over a noble course by standing always on the ladder of advancement and by the suspense of a worldly ambition never satisfied.” He saw in Balaam one of the most remarkable men of the world, high up on the ladder and the way to the top perfectly open but shaded by the dark shadow of his sin. Then Dr. Arnold’s sermon on Balaam, as I recall, the substance being the strange combination of the purest form of religious belief with action immeasurably below it. Next the great sermon by Spurgeon with seven texts. He takes the words in the Bible, “I have sinned,” and Balaam is one of the seven men he discusses. Spurgeon preached Balaam as a double-minded man. He could see the right and yet his lower nature turned him constantly away from it, a struggle between the lower and higher nature. These four men were the greatest preachers in the world since Paul. I may modestly call attention to my own sermon on Balaam; that Balaam was not a double-minded man; that from the beginning this man had but one real mind, and that was greed and power, and he simply used the religious light as a stalking horse. No rebuff could stop him long. God might say, “You shall not go,” and he would say, “Lord, hear me again and let me go.” He might start and an angel would meet him and he might hear the rebuke of the dumb brute but he would still seek a way to bring about evil. I never saw a man with a mind more single than Balaam.<\/p>\n I want you to read about him in Keble’s “Christian Year.” Keble conceives of Balaam as standing on the top of a mountain that looked over all those countries he is going to prophesy about and used this language:<\/p>\n O for a sculptor’s hand,<\/p>\n That thou might’st take thy stand<\/p>\n Thy wild hair floating in the eastern breeze,<\/p>\n Thy tranc’d yet open gaze<\/p>\n Fix’d on the desert haze,<\/p>\n As one who deep in heaven some airy pageant aeea.<\/p>\n In outline dim and vast<\/p>\n Their fearful shadows cast<\/p>\n The giant forms of empires on their way<\/p>\n To ruin: one by one<\/p>\n They tower and they are gone,<\/p>\n Yet in the Prophet’s soul the dreams of avarice stay.<\/p>\n That is a grand conception. If he just had the marble image of a man of that kind, before whose eyes, from his lofty mountain pedestal were sweeping the pageants of mighty empires and yet in whose eyes always stayed the dreams of avarice. The following has been sculptured on a rock:<\/p>\n No sun or star so bright<\/p>\n In all the world of light<\/p>\n That they should draw to Heaven his downward eye:<\/p>\n He hears th’ Almighty’s word,<\/p>\n He sees the Angel’s sword,<\/p>\n Yet low upon the earth his heart and treasure lie.<\/p>\n That comes nearer giving a true picture of Balaam. That shows you a man so earth bound in his heart’s desire, looking at low things and grovelling that no sun or star could lift his eye toward heaven. Not even God Almighty’s word could make him look up, without coercion of the human will.<\/p>\n Now, you are to understand that the first two prophecies of Balaam came to him when he was trying to work divinations on God. In those two he obeys as mechanically as a hypnotized person obeys the will of the hypnotist. He simply speaks under the coercive power of God. In these first two prophecies God tells him what to say, as if a mightier hand than his had dipped the pen in ink and moved his hand to write those lines.<\/p>\n At the end of the second one when he saw no divination could possibly avail against those people, the other prophecies came from the fact that the Spirit of the Lord comes on him just like the Spirit came on Saul, the king of Israel, and he prophesied as a really inspired man. In the first prophecy he shows, first, a people that God has blessed and will not curse; second, he is made to say, “Let me die the death of the righteous and let my, last end at death and judgment be like his.” That shows God’s revelation to that people. The second prophecy shows why that is so: “God is not a man that he should repent.” “It is not worth while to work any divination. He has marked out the future of this nation.” Second, why is it that he will not regard iniquity in Jacob? For the purpose he has in view he will not impute their trespasses to them. The prophecy stops with this thought, that when you look at what this people have done and will do, you are not to say, “What Moses did, nor Joshua did, nor David,” but you are to say, “What God hath wrought!”<\/p>\n The first time I ever heard Dr. Burleson address young preachers, and I was not even a Christian myself, he took that for his text. He commenced by saying, “That is a great theme for a preacher. Evidently these Jews had not accomplished all those things. They were continually rebelling and wanting to go back, and yet you see them come out of Egypt, cross the Sea, come to Sinai, organized, fed, clothed, the sun kept off by day and darkness by night, marvellous victories accomplished and you are to say, ‘What God hath wrought!’ “<\/p>\n When the spiritual power comes on him he begins to look beyond anything he has ever done yet, to messianic days. There are few prophecies in the Bible more far-reaching than this last prophecy of Balaam. When he says of the Messiah, “I shall see him but not now,” it is a long way off. “My case is gone, but verily a star” the symbol of the star and sceptre carried out the thought of the power of the Messiah. So much did that prophecy impress the world that those Wise Men who came right from Balaam’s country when Jesus was born, remember this prophecy: “We have seen his star in the east and have come to worship him.”<\/p>\n He then looks all around and there are the nations before him from that mountain top, and he prophesies about Moab and Amalek and passes on beyond, approaching even to look to nations yet unborn. He looks to the Grecian Empire arising far away in the future, further than anybody but Daniel. He sees the ships of the Grecians coming and the destruction of Asshur and the destruction of Eber, his own people. Then we come to the antitypical references later.<\/p>\n If you want a comparison of this man, take Simon Magus who wanted to purchase the power of the Holy Spirit so as to make money. That is even better than Judas, though Judas comes in. Judas had knowledge, was inspired, worked miracles, and yet Judas never saw the true kingdom of God in the spirit of holiness, and because he could not bring about the kingdom of which he would be treasurer for fifteen dollars he sold the Lord Jesus Christ. Those are the principal thoughts I wanted to add.<\/p>\n<\/p>\n QUESTIONS<\/p>\n <\/strong><\/p>\n 1. Who was Balaam?<\/p>\n \n 2. How did he obtain his knowledge of God?<\/p>\n \n 3. What was the sin of Balaam?<\/p>\n \n 4. What was the climax of his sin?<\/p>\n \n 5. What five sermons on Balaam are referred to? Give the line of thought in each.<\/p>\n \n 6. Give Keble’s conception of Balaam.<\/p>\n \n 7. What was the testimony sculptured on a rock?<\/p>\n \n 8. Now give your own estimate of the character of Balaam.<\/p>\n \n 9. How do you account for the first two prophecies?<\/p>\n \n 10. How do you account for the other two?<\/p>\n \n 11. In the first prophecy what does he show, what is he made to say and what does that show?<\/p>\n \n 12. Give a brief analysis of the second prophecy.<\/p>\n \n 13. Of what does the third prophecy consist?<\/p>\n \n 14. Give the items of the fourth prophecy.<\/p>\n \n 15. How did his messianic prophecy impress the world?<\/p>\n \n 16. When was this prophecy concerning Amalek fulfilled? Ana. In the days of Saul. (1Sa 15<\/span> ).<\/p>\n \n 17. Who was Asshur and what was his relation to the Kenites?<\/p>\n \n 18. What reference here to the Grecians?<\/p>\n \n 19. Who was Eber?<\/p>\n \n 20. With what two New Testament characters may we compare?<\/p>\n \n Mic 6:5 O my people, remember now what Balak king of Moab consulted, and what Balaam the son of Beor answered him from Shittim unto Gilgal; that ye may know the righteousness of the LORD.<\/p>\n Ver. 5. O my people, remember now what Balak<\/strong> ] There must be a recognition of God’s mercies, or else there will neither follow estimation nor retribution; else we that should be as temples of his praises shall be as graves of his benefits. Our souls are naturally like filthy ponds, wherein fish die soon and frogs live long; rotten stuff is remembered, memorable mercies are forgotten; whereas the soul should be as a holy ark, the memory like the pot of manna preserving holy truths, as the law; and special blessings, as Aaron’s rod, fresh and flourishing. This Israel did not, and are therefore justly blamed, Psa 106:7<\/span> ; Psa 106:13<\/span> ; Psa 106:21<\/span> , and here again reminded of one signal mercy among many, that they might take notice of the enemies’ malignity, God’s benignity, and their own indignity and ingratitude, that parching wind, that drieth up the fountain of Divine favours, Ventus urens et exsiccans.<\/em> <\/p>\n <\/p>\n What Balak king of Moab consulted<\/strong> ] Joshua saith, that he arose and fought against Israel, Jos 24:9<\/span> , that is, he had a good mind to have fought, but he did not because he dared not. So Est 8:7<\/span> . Haman is said to have laid his hand upon the Jews, because he intended and attempted such a matter. They, that is the Sortilegi,<\/em> or Lot-sorcerers, with whom, Balak-like, he consulted, “cast Pur, that is, the lot, before Haman from day to day, and from month to month,” Est 3:7<\/span> ; viz. to find out what month or day would be lucky for the accomplishment of his intended massacre of the Jews; but before that black day came Mordecai was advanced and Haman hanged. Now, as there, by the special providence of God over ruling the superstition of that wicked wretch, way was made for the preservation of God’s people; so was it here. Balak consulted, and Balaam answered him; that is, he was as willing to curse as the other would have had him, but might not; for God would not hearken unto him, but blessed his people still, and delivered them out of his hand, Jos 24:10<\/span> . Yea, though at length he was resolved to curse howsoever, and therefore went not forth as at other times to seek for enchantments, but set his face towards the wilderness, as if he would do the deed, whatever came of it, Num 24:1<\/span> ; yet his endeavour was fruitless and frustrated. So shall the malicious attempts of Rome and hell be against the Reformed religion and the professors thereof (whom the Romish Balaam banns and curses with bell, book, and candle at the instigation of the Spanish Balak, with his factors the Jesuits), so long as they adhere to him, and pray as Psa 109:26-29<\/span> , “Help me, O Lord my God: O save me according to thy mercy: that they may know that this is thy hand; that thou, Lord, hast done it. Let them curse, but bless thou: when they arise, let them be ashamed: but let thy servants rejoice. Salvation is of the Lord: his blessing is upon his people.” <\/p>\n <\/p>\n From Shittim unto Gilgal<\/strong> ] Oratio elliptica:<\/em> q.d.<\/em> Remember what I did for you at Shittim in the wilderness, and so all the way until you came into the promised land, even to Gilgal, where you first pitched tent, Jos 5:8-10<\/span> . At Shittim it was, where, by the pestilent counsel of Balaam (the devil’s spellman), the Midianites out witted them, by setting fair women before them as a stumblingblock, Num 25:1<\/span> ; Num 25:18<\/span> , to draw them to those two sisters sins, adultery and idolatry. Then and there the heads of the people were hanged up before the Lord against the sun, and some others; when as God might justly have cut them all off, and cast them away from being a people before him, Digni qui funditus delerentur<\/em> (Gualth.). Nonne illic refulsit admirabilis Dei gratia?<\/em> saith Calvin; was not this a miracle of God’s mercy? <\/p>\n <\/p>\n That ye may know the righteousness of the Lord<\/strong> ] i.e.<\/em> The faithfulness and goodness of God in keeping promise with your fathers, notwithstanding your provocations. Or my righteous dealings with those fornicators and adulterers, whom I there judged; preserving the innocent, or penitent, till they came to Gilgal, and onwards. Or, that thou mayest know how just my complaint is of thee, and mine action against thee. So Vatablus expounds it.<\/p>\n remember now, &c. Reference to Pentateuch (Num 22:5; Num 23:7; Num 24:10, Num 24:11; Num 25:1; Num 31:16. Deu 23:4, Deu 23:5). App-92. <\/p>\n Balak. Not mentioned since Jdg 11:25. <\/p>\n Balaam. Not mentioned since Jos 24:9, Jos 24:10, except in Neh 13:2. Compare 2Pe 2:15, and Jud 1:11. Rev 2:14. <\/p>\n righteousness = righteous acts. <\/p>\n remember: Deu 8:2, Deu 8:18, Deu 9:7, Deu 16:3, Psa 103:1, Psa 103:2, Psa 111:4, Eph 2:11 <\/p>\n Balak: Num 22:1 – Num 25:18, Num 31:16, Deu 23:4, Deu 23:5, Jos 24:9, Jos 24:10, Rev 2:14 <\/p>\n Balaam: Num 31:8, 2Pe 2:15, Jud 1:11 <\/p>\n Shittim: Num 22:41, Num 23:13, Num 23:14, Num 23:27, Num 25:1, Num 33:49, Jos 4:19, Jos 5:9, Jos 5:10, Jos 10:42, Jos 10:43 <\/p>\n know: Jdg 5:11, *marg. Psa 36:10, Psa 71:15, Psa 71:16, Psa 71:19, Psa 143:11, Rom 3:25, Rom 3:26, 1Jo 1:9 <\/p>\n Reciprocal: Num 22:5 – sent Num 22:12 – thou shalt not curse Num 22:32 – thy way Num 23:23 – according Num 24:14 – I will advertise Jos 3:1 – Shittim Jdg 11:25 – Balak Neh 13:2 – our God Psa 103:17 – his righteousness Psa 107:31 – Oh that men Psa 143:5 – remember Jer 6:18 – hear Dan 6:7 – have consulted Dan 9:16 – according Hos 9:15 – is in Joe 3:18 – the valley Amo 2:1 – For three Mic 6:3 – O my<\/p>\n Mic 6:5. God reminds his people of some things that were done in their defence against the enemies. After they had about completed their journey through the wilderness they were opposed by the Moabite king Balak. His iniquity was made worse in that he consulted with another wicked person who was a degenerate prophet. The Bible always regards sins that are done as a conspiracy in a worse light than done independently of others, and this sort of conspiracy was committed between Balak and Balaam.<\/p>\n Mic 6:5. O my people, remember, &c. Call to remembrance what Balaam said in answer to Balak, when he consulted him, namely, that there was no enchantment against Jacob, &c., nothing that could be done against them, nothing that could overthrow them but their own sins; that they were blessed, and it could not be reversed by any thing but their own forsaking God and his service, under whose particular protection they were. From Shittim unto Gilgal From the encampment at Shittim, Num 25:1, on the way to that at Gilgal, Jos 4:19. Balaam gave different answers in the interval between those places. But some think this sentence should not be connected with what goes before, but that it begins a new sentence, the purport of which is, Remember, O my people, from Shittim unto Gilgal; that is, what things I did, what benefits I bestowed upon you, from the time you were at Shittim till you came to Gilgal. God had indeed before bestowed upon them great benefits, but at this particular time they received more than ordinary instances of his kindness toward them, particularly in causing the waters of Jordan to run back, to let them pass through; and in the fall of the walls of Jericho. That ye may know the righteousness of the Lord His mercy, justice, truth, and faithfulness.<\/p>\n 6:5 O my people, remember now what Balak king of Moab consulted, and what Balaam the son of Beor answered him from {c} Shittim unto Gilgal; that ye may know the {d} righteousness of the LORD.<\/p>\n (c) That is, remember my benefits from the beginning, how I delivered you from Balaam’s curse, and also spared you from Shittim which was in the plain of Moab, until I brought you into the promised land.<\/p>\n (d) That is, the truth of his promise and his manifold benefits toward you.<\/p>\n Yahweh charged the Israelites to remember that Balak, king of Moab, wanted God to curse His people, but Balaam revealed that God would never do that (Numbers 22-24). God’s intentions for His people had consistently been good. The events of their crossing the Jordan River and entering the Promised Land showed the same thing. Shittim was the Israelites’ last camping place before they crossed the Jordan, and Gilgal was where they camped first after crossing (Jos 3:1; Jos 4:18-19). God had always done what was consistent with His covenant obligations to His people, never burdening them but always protecting, defending, and enabling them. He had lovingly led them from slavery in a hostile foreign land to settlement in their own comfortable country (cf. Joshua 24; 1 Samuel 12).<\/p>\n O my people, remember now what Balak king of Moab consulted, and what Balaam the son of Beor answered him from Shittim unto Gilgal; that ye may know the righteousness of the LORD. 5. O my people, remember now ] The prophet, in the name of Jehovah, reminds his people of another great mercy, the … Continue reading “Exegetical and Hermeneutical Commentary of Micah 6:5”<\/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-22664","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22664","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=22664"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22664\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=22664"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=22664"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=22664"}],"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
I. <\/strong>The commemoration itself. Here is a gracious compellation. O My people. It imports three things. It is a speech of claim and possession. It is a speech of love and affection. It is a speech of recall and invitation. Here is a forcible quickening of memory. Remember now. God appeals to His ancient mercies. He kept them upon record; registered them up in His holy Book; framed them into songs of commemoration; put them into the form of an oath; founded the sacrament of the passover as a commemoration. These remembrances are provocations of thankfulness, and obligations to obedience, and encouragements to faith.<\/p>\n
II. <\/strong>The benefit or blessing to be commemorated.<\/p>\n
III. <\/strong>The end and purpose of this gracious deliverance. That ye may understand the righteousness of the Lord. (George Stradling, S. T. P.<\/em>)<\/p>\n<\/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: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
<\/em><\/p>\nFuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: B.H. Carroll’s An Interpretation of the English Bible<\/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: Joseph Bensons Commentary on the Old and New Testaments<\/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":"