6<\/strong>. the spirit of God came upon Saul<\/em> ] The Heb. for “came upon” describes a sudden and pervading impulse<\/em>. (Sept. : Vulg. insilivit.) A supernatural accession of physical and mental vigour roused his dormant energies into action, and enabled him to meet the crisis promptly.<\/p>\n This time the Spirit of God came upon him, as upon the Judges before him, as a Spirit of supernatural energy and power.<\/P><\/p>\n 1Sa 11:6<\/span><\/p>\n His anger was greatly kindled.<\/em><\/p>\n<\/p>\n Divine indignation<\/strong><\/p>\n My subject is Divine indignation–its advantage, its characteristics, and its limitation.<\/p>\n 2. <\/strong>Another characteristic of this Divine indignation I would have you notice: It is not selfish; it is for Gods glory. Mark this in Sauls action. A month or so before, when he was crowned king, certain men would not have him as their ruler. And now, when he comes back victor, his supporters urge him to bring out these men and to slay them without ruth. But with kingly self-command Saul refuses. His sword is to be drawn against the enemies of God, not against the foes of his own fame. His indignation is hot against Ammon, for Ammon is Jehovahs foe. His indignation is nil against these men, for they are only his private enemies. Human indignation is often selfish; Divine anger is fired at any indignity done to Gods glory. Cannot one see the distinction in our Lords own life? When His enemies railed at Him as a man gluttonous and a wine bibber, He held His peace, or only uttered words of solemn warning Against their wilful closing of their eyes to the light. But when He saw the temple courts choked with the tables of the money changers, and the pavements defiled by the sellers of pigeons and lambs, He took a lash of knotted cords and bound it round His hand and drove them out. And when He saw the Pharisee taking the very kitchen spices of the widow, but hold himself free, He spoke words which fell like molten metal on these men. It is easy to see when we are hurt, easier to resent it. That is very human. It is Divine when a man sees his brother made in the image of God outraged, and keep all his indignation tot the cause of God. Suspect your auger when there is self-interest in it; trust it when it burns hot for justice to your brother.<\/p>\n Chivalry<\/strong><\/p>\n It is pleasant to record of Lord Byron (amidst so much of an opposite character), that in his boyhood at Harrow, finding a new scholar, suffering, like himself, from lameness, he said, Let me know if any fellow bullies you, and Ill thrash him if I can! The boy, who became a clergyman in afterlife, never forgot this piece of chivalry.<\/p>\n Verse 6<\/span>. The Spirit of God came upon Saul<\/B><\/I>] He felt himself strongly excited<\/I> to attempt the relief of his brethren.<\/P> <\/P> And his anger was kindled greatly.<\/B><\/I>] I believe this means no more than that his courage was greatly excited <\/I>– he felt himself strong for fight, and confident of success.<\/P> <\/p>\n The Spirit of God came upon Saul, <\/B>inspiring him suddenly with more than ordinary courage, and zeal, and resolution, to engage himself and the people for their rescue. Compare Jdg 3:10<\/span>; 6:34<\/span>; 11:29<\/span>. <\/P> His anger was kindled greatly against Nahash, <\/B>for so insolent and barbarous a proposition. <\/P> <\/p>\n And the Spirit of God came upon Saul when he heard those tidings<\/strong>,…. And filled him with pity and compassion to the inhabitants of Jabesh, and with wisdom and prudence, and set his thoughts at work to contrive ways and means for their relief, and with fortitude, courage, and resolution, to attempt their deliverance; so the Targum,<\/p>\n “the spirit of fortitude from the Lord dwelt on Saul:”<\/p>\n and his anger was kindled greatly; against Nahash the Ammonite for insulting Israel, and threatening to use the inhabitants of Jabesh in such a cruel manner.<\/p>\n When the report of the messengers had been communicated to him, “ the Spirit of Jehovah came upon him, and his anger was kindled greatly<\/em>,” sc., at the shame which the Ammonites had resolved to bring upon all Israel.<\/p>\n 1Sa 11:7<\/span><\/p>\n <\/strong> He took a yoke of oxen, cut them in pieces, and sent (the pieces) into every possession of Israel by messengers, and said, “ Whoever cometh not forth after Saul and Samuel, so shall it be done unto his oxen<\/em>.” The introduction of Samuel’s name after that of Saul, is a proof that Saul even as king still recognised the authority which Samuel possessed in Israel as the prophet of Jehovah. This symbolical act, like the cutting up of the woman in Jdg 19:29<\/span>, made a deep impression. “ The fear of Jehovah fell upon the people, so that they went out as one man<\/em>.” By “the fear of Jehovah” we are not to understand (Thenius and Bttcher), for Jehovah<\/em> is not equivalent to Elohim<\/em>, nor the fear of Jehovah in the sense of fear of His punishment, but a fear inspired by Jehovah. In Saul’s energetic appeal the people discerned the power of Jehovah, which inspired them with fear, and impelled them to immediate obedience.<\/p>\n 1Sa 11:8<\/span><\/p>\n <\/strong> Saul held a muster of the people of war, who had gathered together at (or near) Bezek<\/em>, a place which was situated, according to the Onom<\/em>. ( s. v. Bezek<\/em>), about seven hours to the north of Nabulus towards Beisan (see at Jdg 1:4<\/span>). The number assembled were 300,000 men of Israel, and 30,000 of Judah. These numbers will not appear too large, if we bear in mind that the allusion is not to a regular army, but that Saul had summoned all the people to a general levy. In the distinction drawn between the children of Judah and the children of Israel we may already discern a trace of that separation of Judah from the rest of the tribes, which eventually led to a formal secession on the part of the latter.<\/p>\n 1Sa 11:9<\/span><\/p>\n <\/strong> The messengers from Jabesh, who had been waiting to see the result of Saul’s appeal, were now despatched with this message to their fellow-citizens: “ To-morrow you will have help, when the sun shines hot<\/em>,” i.e., about noon.<\/p>\n 1Sa 11:10<\/span><\/p>\n <\/strong> After receiving these joyful news, the Jabeshites announced to the Ammonites: “ To-morrow we will come out to you, and ye may do to us what seemeth good to you<\/em>,” – an untruth by which they hoped to assure the besiegers, so that they might be fallen upon unexpectedly by the advancing army of Saul, and thoroughly beaten.<\/p>\n 1Sa 11:11<\/span><\/p>\n <\/strong> The next day Saul arranged the people in three divisions ( , as in Jdg 7:16<\/span>), who forced their way into the camp of the foe from three different sides, in the morning watch (between three and six o’clock in the morning), smote the Ammonites “ till the heat of the day<\/em>,” and routed them so completely, that those who remained were all scattered, and there were not two men left together.<\/p>\n (6) And the Spirit of God came upon Saul.<\/strong>Nothing, perhaps, could have moved Saul so deeply as this news respecting the distress of Jabesh-gilead; he was affected not merely by the disgrace to Israel over which the Eternal had so lately directed him to be anointed king, but by the sore peril which menaced the ancient friend and ally of his tribe. On Sauls heart, thus prepared for action, the Holy Spirit fell, and endued him with extraordinary wisdom, valour, and power for the great and difficult work which lay before him.<\/p>\n We read of the Spirit of the Lord coming upon men like Othniel (Jdg. 3:10<\/span>) and the other great Israelitic judges, who were raised up to be in their day the deliverers of the people; and the immediate result of the Spirit of the Lord coming upon them was to impart new and unusual power to their spirit, power which enabled them successfully to surmount every danger and difficulty which barred the progress of the great work they were specially called upon to do.<\/p>\n 6<\/strong>. <\/strong> The Spirit of God came upon Saul <\/strong> As it came on the ancient judges. See the marginal references. As the judges of former times had undertaken their great exploits by special inspiration from the Almighty, so also Saul. When he departed from Samuel, that prophet told him after certain signs came to pass to follow the openings of Providence, (see note on 1Sa 10:7<\/span>,) and here was presented a manifest occasion for him to rise in the dignity of his power and his royal office, and call the nation to arms. <\/p>\n His anger was kindled greatly <\/strong> At the thought that the children of Ammon would dare threaten Israel with such barbarity.<\/p>\n 1Sa 11:6 And the Spirit of God came upon Saul when he heard those tidings, and his anger was kindled greatly.<\/p>\n Ver. 6. And the Spirit of God came upon Saul.<\/strong> ] That is, The spirit of fortitude, saith the Chaldee Paraphrast; not that “spirit of love, of power, and of a sound mind.” 2Ti 1:7 <\/p>\n <\/p>\n And his anger was kindled greatly.<\/strong> ] Anger is cos fortitudinis,<\/em> saith Aristotle, the whetstone of courage a<\/em> And Saul, though cold in his own cause when slighted and rejected, 1Sa 10:27 is all alight, on fire, exarsit nasus eius,<\/em> when God is dishonoured, and his people so reproached. <\/p>\n<\/p>\n a<\/em> Nervus est animae indignatio.<\/em> <\/p>\n the Spirit. Hebrew. ruach. App-9. <\/p>\n God. Some codices, with Aramaean, Septuagint, and Vulgate, read “Jehovah”. Compare App-4. <\/p>\n came = came mightily. Same word as in 1Sa 10:6, 1Sa 10:10. <\/p>\n Spirit of God: 1Sa 10:10, 1Sa 16:13, Jdg 3:10, Jdg 6:34, Jdg 11:29, Jdg 13:25, Jdg 14:6 <\/p>\n his anger: Exo 32:19, Num 12:3, Mar 3:5, Eph 4:26 <\/p>\n Reciprocal: Jdg 11:5 – to fetch Jdg 14:19 – the Spirit 1Sa 16:14 – the Spirit 1Sa 20:13 – he hath been with my father Psa 36:3 – he hath<\/p>\n COURAGE AND FORBEARANCE<\/p>\n The Spirit of God came upon Saul.<\/p>\n 1Sa 11:6<\/p>\n Amid a weeping people the tidings of the fate of Jabesh were told to Saul, who was returning with the oxen from the field. Saul felt the sorrow of it all as much as anybody, but Saul also felt it was no time to weep. The Spirit of the Lord came on him mightily, and roused him to immediate action. Inspired by the courage of their new-found king, the Israelites scattered the Ammonites like leaves before the wind. And the scene closes with a national gathering at Gilgal, where once again the kingship of Saul was ratified, and where with every token of national joy, peace offerings were offered to the Lord.<\/p>\n I. One of the first lessons we should learn here is the way in which our opportunities may reach us.We read in Roman history that Cato was busy ploughing when he was fetched by the Senate to assume the dictatorship. So here Saul was returning from the field when the tidings of Jabesh-Gilead reached his ear. That was his first great opportunity as kingthe hour that was to be determinative of his futureand it met him on one ordinary evening as he was returning from his days work in the field. He had not to roam abroad to seek this hour, nor to leave the ordinary routine of duty for it; in the midst of his daily and familiar tasks he was faced by this first crisis of his kingship. It is in the common life of ordinary days that God sends us our most glorious opportunities. It was when Nathanael was under the fig tree that Christ spied him. It was when Matthew was sitting at his desk that Jesus called him. It was when James and John were busy with their nets that they were summoned to be fishers of men. And so it is at home, and in the school, and in the office, or in the field, that we can show that we are kinglythat is, can show that we are Christs.<\/p>\n II. Another lesson we are to learn here is that God means us to do at once what must be done.That was the effect of Gods Spirit upon Saulhe acted whole-heartedly and instantly. The people of Benjamin wept when they heard the tidings, but Saul was roused into immediate action, and there can be no question that this immediate action was the cause of Israels magnificent success. The three most important letters in the alphabet, said Sir Walter Scott, are the letters N, O, W. There are few habits more evil than the habit of dawdling and trifling and putting off the time. For not only does that make the task seem harder, till the grasshopper becomes a burden, but there is no joy or zest at all when the thing comes to be done at last. One of the great words in St. Marks Gospel is immediately. When there was anything to do, immediately Christ did it, unless He was prompted to delay by love. And no better word than that which St. Mark so used could be found as a motto. The Holy Ghost is saying, To-day. Pleasant things are done with a double blessing when they are done without procrastination. Unpleasant things are robbed of half their weight when they are carried through without delay. Delays are dangerous, the proverb says, and dangerous not only to the task, but to the soul of him who shirks the task.<\/p>\n III. Then lastly, we learn here the importance of using our victories rightly.It is a noble trait in the character of Saul that he was so forgiving in the hour of victory. The people, mightily moved by their great triumph, were for putting to death those who had flouted Saul; but Saul said, There shall not a man be put to death this day. That was a wise as well as a generous use of victory. It prepared the way for a future of peace and union. Had Saul taken swift vengeance on his despisers, it would have led to bitter feuds and bloodshed. But he used his first victory with consummate wisdom, and so has taught us how we should act in ours. For there are perils in victories no less than in defeats, and there are men who have lost because they won. We are all apt, in the first flush of triumphs, to forget ourselves and the things so hardly learned. Therefore is it necessary to cling close to God in the hours when the trees of the forest clap their hands not less than in the seasons when we cry with Jacob, All these things are against me.<\/p>\n Illustrations<\/p>\n (1) It was a glorious victory, the first one that Saul won, but that act of clemency was its noblest crown. His first exercise of power is to rescue Israel from threatened bondage, and his first opportunity of vengeance he turns into an opportunity of forgiveness. Such is Saul as he first takes into his hands the Jewish sceptre. His after history presents one gathering, thickening mass of error, remorse, jealousy, anger, melancholy, madness, ending all in mournful suicide. But never let us forget how that dark history began, that it is the same Saul that was so dutiful and tender to his father, so modest among his fellows, so generous to his enemies, whose career we are about to trace. Looking at his life in its dark close, we see before us a moral wreck; but it was a noble vessel that went to pieces. But why was the history of that wreck written by the pen of inspiration? And why does that shattered vessel still lie there before us? Why but that He who knows how dangerous an ocean it is that we have to traverse, and how treacherous the coasts along which the voyage lies, would not leave us without all kinds of warning given. And we shall be all the better prepared to take home to our hearts those moral and spiritual warnings that that wreck gives forth, if we carry with us the remembrance of what a goodly, kindly, generous, and noble nature it was of which the shattered relics remain.<\/p>\n (2) Contemptuous criticism is a challenge to everything that is contemptible in a man. Many a man who can stand fire cannot stand laughter or abuse. But Saul was bigger and more generous. He would not stain the memory of that day with the blood of his countrymen, however little they deserved his clemency. In this he was surely as wise as he was right. When the day was over and the hot passion of revenge had died down, how much greater must their king have seemed to them than if he had yielded to their suggestion.<\/p>\n 11:6 And the Spirit of God {c} came upon Saul when he heard those tidings, and his anger was kindled greatly.<\/p>\n (c) God gave him the spirit of strength and courage to go against this tyrant.<\/p>\n Saul’s deliverance of Jabesh-gilead 11:6-11<\/span><\/p>\n God’s Spirit came on Saul in the sense that He stirred up his human spirit (cf. 1Sa 10:6; 1Sa 10:10). Saul’s response to the messengers’ news was appropriate indignation since non-Israelites were attacking God’s covenant people (Gen 12:3). Saul may have had a personal interest in Jabesh-gilead since some of his ancestors evidently came from there (cf. 1Sa 31:11-13). Following the civil war in Israel, during which many Benjamites had died, many of those who remained alive took wives from the women of Jabesh-gilead and the women of Shiloh (Judges 21).<\/p>\n Saul did something drastic to impress the gravity of the Ammonite siege on his fellow Israelites. He followed the example of the Levite whose concubine had died in Saul’s hometown (Jdg 19:29-30). Later another plowman, Elisha, would slaughter a pair of oxen and host a meal for his friends as he began his ministry as a prophet (1Ki 19:21).<\/p>\n "Saul’s slaughter and dissection of his oxen is reminiscent of the Levite’s treatment of his murdered concubine and clearly is designed to connect the commencement of his reign with the historical event which accounts for his Jabesh-Gilead maternal roots." [Note: Eugene H. Merrill, "The Book of Ruth: Narration and Shared Themes," Bibliotheca Sacra 142:566 (April-June 1985):140, n. 13.] <\/span><\/p>\n Saul linked himself with Samuel because Samuel was the recognized spiritual leader of the nation. The Israelites probably dreaded both Saul’s threatened reprisals for not responding to his summons and the Ammonite threat.<\/p>\n "In Saul’s energetic appeal the people discerned the power of Jehovah, which inspired them with fear, and impelled them to immediate obedience." [Note: Keil and Delitzsch, p. 112.] <\/span><\/p>\n The response of the Israelites constituted the greatest show of military strength since Joshua’s day (assuming eleph<\/span> means "thousand" here). Bezek stood about 16 miles west of Jabesh-gilead on the River Jordan’s western side (cf. Jdg 1:4-5). The division of the soldiers into Israelites and Judahites probably reflects the division of the nation that existed when the writer wrote this book. There is no evidence that such a division existed when the event recorded here happened.<\/p>\n The messengers returned to Jabesh-gilead with the promise that their town would be free by noon the next day. The leaders of Jabesh-gilead played with words as they cleverly led the Ammonites into self-confidence, thinking that they would win. The Ammonites had threatened to put out the right eyes of the men of Jabesh-gilead (1Sa 11:2). The Jabesh-gileadites now told the Ammonites to do whatever seemed good literally "in their eyes" (cf. 1Sa 14:36).<\/p>\n Saul wisely divided his troops into three companies. He attacked the besieging Ammonites early in the morning. The morning watch was the last of three night watches, and it lasted from about 2:00 to 6:00 a.m. These three watches had their origin in Mesopotamia, but all the western Asian nations observed them before the Christian era (cf. Lam 2:19; Jdg 7:19). The only other place in the Old Testament where this phrase "at the morning watch" occurs in Hebrew is Exo 14:24. Then God slew the Egyptian soldiers as they pursued the fleeing Israelites through the Red Sea. Perhaps the writer wanted his readers to view this victory as another miraculous deliverance at the beginning of a new phase of Israel’s existence.<\/p>\n The Ammonites did not expect the other Israelites to show so much support for the Jabesh-gileadites. Saul thoroughly surprised and defeated them. [Note: For another interpretation of 11:1-11 that views it as an artificially constructed story, see Diana Edelman, "Saul’s Rescue of Jabesh-Gilead (1 Samuel 11:1-11): Sorting Story from History," Zeitschrift für die Alttestamentliche Wissenschaft 96:2 (1984):195-209.] <\/span><\/p>\n And the Spirit of God came upon Saul when he heard those tidings, and his anger was kindled greatly. 6. the spirit of God came upon Saul ] The Heb. for “came upon” describes a sudden and pervading impulse. (Sept. : Vulg. insilivit.) A supernatural accession of physical and mental vigour roused his dormant energies … Continue reading “Exegetical and Hermeneutical Commentary of 1 Samuel 11:6”<\/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-7460","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/7460","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=7460"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/7460\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=7460"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=7460"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=7460"}],"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>Mark the advantage of a good, wholesome indignation. The situation was a critical one. Only a month before, as the LXX give the date, Saul had been anointed king. But it is a weak, disjointed realm of which he is made the head–weak because attacked from without, doubly weak because disunited within. Give Saul a few years of peace, and he will have a chance to produce a different state of affairs, instead of that God sends the young king and young kingdom through a very baptism of fire and blood. And Israel heard, and the people lifted up their voice and wept–wept in impotent helplessness, wept in pity for their brothers, wept in pity for themselves, because in their own opinion they can do nothing. You may have seen, in an occasional fit of repentance, a man who has sold himself body and soul to drunkenness. You may have heard the maudlin sobs in which he humbles himself because he has been such a ten-times fool as to suffer this enemy to encamp within the frontier lines of his life. And you may have seen him slip back to his vice with the tears of shame not quite dry on his cheeks. The man is not the stronger for those tears; he is the weaker. That was like the state of Israel. There never will be help in such tears while the world lasts. Jabesh-Gilead could weep for itself; even the empty eye sockets which Nahash meant to leave them would still be of use for that. Jabesh-Gilead wants something harder than tears; Gods cause wants more than melancholy shakings of the head. God and Israel want a man with a mans heart within him and a mans hand on a sword hilt; and so the Spirit of the Lord came upon Saul when he heard those tidings and his anger was kindled greatly. We want something more of that indignation–eager, hot, fiery–which will burn out evil in the hearts and lives of men. Both in the Church and in the market the world needs men who have the courage of their convictions, and who dare act on them. Of such as will shake their heads sagely over the rottenness of this old world we have enough and to spare. Of an idle and ignorant tolerance we have over much. There are some things in human life which should never receive quarter–selfishness, cowardice, and all lying. Give up lamenting for one half hour, and do something to rid the earth of these, something to cleanse your own life of these, and you will not go back to the weeping, having found the better way. The Saga of our pagan ancestors imagined human life as a great tree whose roots were set deep in the earth while the branches towered up to heaven. But a great snake gnawed at the trunk continually, and would, so ran the tale, bring it to the ground one day. There is that great three-headed snake, which is gnawing still at the trunk of our social and national life, and its three heads are faithlessness, lust, and drunkenness. It is time that vain regrets were done with, that weak and mean excuses for these things were put away, and that the Church, believing in her Divine Head, awoke to her part as a company of those who are banded together to do battle to the death against those things which rot the heart out of life. Who will go forth unto the war with us against these? The effort is useless without a spark of Gods own righteous indignation in the hearts of men.<\/p>\n
II. <\/strong>Mark the characteristics of this indignation. Human anger resents the hurt, Divine anger resents the wrong. Can you make the distinction, for it is a weighty one? It was the foul wrong meditated against Israel and through Israel against Jehovah, which passed like fire into Sauls blood Divine anger hates sin because it is sin. There is many a man who repents of his sin after it has been found out. Here one who regrets his drunken habits after they have cost him his situation. So long as they only threatened to cost him his soul he heeded not. There one who sorrows over her shattered reputation after it is published to the world. So long as only God knew it did not greatly matter. It is a cruel and bitter mistake, that of hating sins results instead of loathing sin itself. It came to pass that Jesus was led up to Pilate to be tried for His life, and there He was scourged and condemned. And when all this was so fully under way that no human power could stop it, Judas went up to the temple, and, scattering his blood money before the priests, went out into the darkness and hanged himself. All earth and hell might have laughed to scorn the mans folly. Was his sin made any greater because the crucifixion resulted from it? Was that traitor kiss made any blacker because it led to the darkness of Josephs tomb? No. We need to see sin as God in heaven sees it, and that was one reason why the Cross was set up on Calvary, that we might know how sin appears in the eyes of Him who made us.<\/p>\n
III. <\/strong>Mark the limitation of this indignation. I mean that it will not, that it cannot make up the whole of religion. It needs more than hate of wrong to do that; it needs the love of right. Religion is to love God even more than to hate the devil; and the latter is most valuable when it is a means of leading to the former. I have spoken already of how woefully Saul fell away from this position in which he here stands. He fought for God against Ammon when fighting against Ammon did him no hurt. He fought against God in hunting down David, when Davids life seemed to threaten his throne. His indignation burned hot where his self-interest was not involved; but it went out with a hiss when that can came into play. It is only the fine flame of love–love to right and truth and fair play, love to Jesus Christ–which will bear a man through life scathless, and at last present him faultless at Christs appearing. Do not be content till you have gained that. For indignation melts in the fierce flame of passion, and hatred of wrong vanishes when wrong ministers to ones own wishes. (A. C. Welch, B. D.<\/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: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: 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: 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: Church Pulpit Commentary<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"