26<\/strong>. her bowels yerned<\/em> ] It was believed that some of the viscera were the seat of the emotions. Hence this expression is very common both in the Old and New Testament for the keenest and strongest feeling. The verb yern<\/em>, cognate with the German adverb gern<\/em> = ‘eagerly’, ‘gladly’, implies intense desire. The literal sense of the Hebrew verb is ‘to grow excessively warm.’ We speak of the heart burning<\/em> within any one.<\/p>\n in no wise slay it<\/em> ] The mother’s love comes out. She could be content if it only lived and she might see it, though it were called the child of another.<\/p>\n divide it<\/em> ] In this word she addresses those who stand ready to execute the king’s sentence, ‘divide (ye) it.’<\/p>\n Then spake the woman, whose the living child [was], unto the king<\/strong>,…. In haste, and with great vehemency, lest the executioner should at once dispatch it:<\/p>\n (for her bowels yearned upon her son)<\/strong>; not being able to bear to see his life taken away:<\/p>\n and she said, O my lord<\/strong>: or, “on me q, my lord”; let the sin, the lie that I have told, be on me, and the punishment of it; she rather chose to be reckoned a liar, and to endure any punishment such an offence deserved, than that her child should be cut asunder:<\/p>\n give her the living child, and in no wise slay it<\/strong>; being willing to part with her interest in it, rather than it should be put to death:<\/p>\n but the other said, let it be neither mine nor thine, [but] divide [it]<\/strong>; for as she knew it was not her own, she had no affection for it, nor desire to have it; chose rather to be clear of the expense of keeping and nursing it, and would, by its being put to death, be avenged of her adversary, who had brought this cause before the king.<\/p>\n q “in me”, Montanus; so Abarbinel.<\/p>\n 26<\/strong>. <\/strong> Let it be neither mine nor thine <\/strong> Wordsworth compares this language of the false mother to the demands of schism in the Church of Christ, and calls it “the popular language of sects and sectaries, who say, Let various forms of religion be equally encouraged and patronized; there are numerous different ways all leading to heaven, and every man is free to choose which he likes best for himself, without any regard to the authority and judgment of Christ speaking in his Church. But the true mother shuns division and loves unity.” There may be some force in such comparison, if it is aimed against that wicked kind of schism which delights to make discord and dispute among the true disciples of Christ; but when aimed against the various evangelical denominations into which Protestant Christendom is divided, the comparison becomes ludicrous, and the comment above quoted may be turned upon its author and the Church party he represents with biting force. “High Churchism,” whether in Rome, England, or America, has been, in her legitimate results, the most schismatic of all “sects.” “Her zeal for unity,” which the above-named writer regards as “the evidence of her marriage and of her motherhood,” has never scrupled, when she had the power, to use the fagot and the sword in accomplishing her objects. So she has followed the fleshly methods of the child of that Sinai “which gendereth to bondage,” (Gal 4:24<\/span>, compare 29.) Not organic unity, but the unity of spiritual freedom, is the mark of that “Jerusalem which is the mother of us all.” Contemptible is that narrowness which sees in the unity of Romish ecclesiasticism a something better than the unity of spirit and of life which is the glory of evangelical Protestantism. The true mother in this narrative showed at least the spirit of concession and yielding to her rival; but when did ever the narrow ecclesiasticism of papacy or semi-papacy yield even the most trivial point to a rival “sect” in order to secure organic unity, or when did she ever say to her rival, in the spirit of the true mother, “Give her the living child?”<\/p>\n 1Ki 3:26 Then spake the woman whose the living child [was] unto the king, for her bowels yearned upon her son, and she said, O my lord, give her the living child, and in no wise slay it. But the other said, Let it be neither mine nor thine, [but] divide [it].<\/p>\n Ver. 26. For her bowels yearned.<\/strong> ] Good blood, we say, will not belie itself: good nature will work. <\/p>\n <\/p>\n O my lord.<\/strong> ] Parce puero,<\/em> spare my child: this she would have said to the king. Give her, &c. This she saith to the officers.<\/p>\n said = kept on saying. <\/p>\n her bowels: Gen 43:30, Isa 49:15, Jer 31:20, Hos 11:8, Phi 1:8, Phi 2:1, 1Jo 3:17 <\/p>\n yearned: Heb. were hot, Psa 39:3 <\/p>\n give her: Rom 1:31, 2Ti 3:3 <\/p>\n Reciprocal: Gen 21:16 – Let 2Ki 6:29 – she hath hid Job 39:16 – as Son 5:4 – my bowels 2Co 7:15 – inward affection is<\/p>\n 3:26 Then spake the woman whose the living child [was] unto the king, for her bowels yearned upon her son, and she said, O my lord, give her the living child, and {n} in no wise slay it. But the other said, Let it be neither mine nor thine, [but] divide [it].<\/p>\n (n) Her motherly affection appears in that she would rather endure the rigor of the law than see her child cruelly slain.<\/p>\n Then spoke the woman whose the living child [was] unto the king, for her bowels yearned upon her son, and she said, O my lord, give her the living child, and in no wise slay it. But the other said, Let it be neither mine nor thine, [but] divide [it]. 26. her bowels yerned ] … Continue reading “Exegetical and Hermeneutical Commentary of 1 Kings 3:26”<\/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-8854","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/8854","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=8854"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/8854\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=8854"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=8854"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=8854"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/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: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"