14<\/strong>. under an oak<\/em> ] The tree named in the Hebrew is probably the terebinth. The noun has the article in the original, and it refers perhaps to some well-known tree which was a landmark in the neighbourhood. The terebinth is a very longlived tree, and an aged one would be sure to become noted.<\/p>\n Under an oak – <\/B>literally, under the oak, or the terebinth-tree. There was a single well-known tree of the kind, standing by itself in the vicinity of Bethel, which the author supposed his readers to be acquainted with.<\/P> <\/p>\n Verse 14<\/span>. And went after the man of God<\/B><\/I>] I can hardly think that this was with any evil design. His sons had given him such an account of the prediction, the power, and influence of this prophet, that he wished to have a particular acquaintance with him, in order that he might get farther information relative to the solemn import of the prophecy which he had denounced against the idolatry at Beth-el. This good man could not have been an object of the old prophet’s malevolence.<\/P> <\/p>\n Sitting under an oak; <\/B>being faint and weary with his journey, and possibly with the heat, which makes him choose this shady place; and especially with hunger and thirst, 1Ki 13:9<\/span>. And he might easily guess that this was the old prophet, by his age and carriage, and, it may be, by his prophetical mantle, and by the character which his sons had given him. <\/P><\/p>\n And went after the man of God, and found him sitting under an oak<\/strong>,…. To shelter him from the heat, and being faint, hungry, and thirsty; so the ancients of old made use of oaks for a covering, before houses were invented e; thus Abraham pitched his tent in the plain, or under the oak, of Mamre, Ge 13:18<\/span><\/p>\n and he said unto him, art thou the man of God that camest from Judah<\/strong>? which he might guess at from his habit, and from the description his sons had given of him:<\/p>\n and he said, I am<\/strong>; owned himself to be the person he inquired after.<\/p>\n e Suidas in voce .<\/p>\n (14) An oak.<\/strong>Properly, the oak<\/em>, or terebinth; <\/em>supposed to be known in that comparatively treeless country, like the oak at Shechem (Gen. 35:4<\/span>; Gen. 35:8<\/span>; Jos. 24:26<\/span>; Jdg. 9:6<\/span>), the oak at Ophrah (Jdg. 6:11<\/span>), and the palm-tree of Deborah (Jdg. 4:5<\/span>). This expression is an evident mark of the antiquity of the document from which the history is taken. It has been suggested that the narrative implies a needless loitering of the prophet of Judah on the way. Taken by itself, it would not necessarily convey this; but in relation to the temper indicated in the whole story, the thing may be not improbable.<\/p>\n 14<\/strong>. <\/strong> Went after the man of God <\/strong> What was his object? Some have surmised that it was merely to show him becoming hospitality. But he must have learned from his sons that the man was forbidden to accept the hospitality of any one. More probable is the opinion that he was moved with jealousy and chagrin that a prophet should come from a distance to reprove the king’s idolatry, while he himself had uttered no word of disapproval; and to this may be added Kitto’s supposition, “That his single but guileful object was to lay his king under an essential obligation, by making the man of God contradict himself in a matter which he alleged to be most binding and urgent upon him, and of thus reducing the moral weight and authority of the message he had delivered.” But he adds, “We entirely acquit him of intending to involve the man of God in the disastrous consequences which ensued.” It is nowise impossible that still other impulses also moved him, for his soul at such a time might well have been the seat of excited and conflicting feelings. And while his first emotions were probably those of jealousy and shame, he may also have felt a burning desire to meet and talk with some true prophet, in hope that such intercourse might raise him from his present spiritual poverty and indifference. It was this very conflict of opposing impulses that makes his character so strangely mysterious. <\/p>\n Sitting under an oak <\/strong> Rather, the oak; <\/em> some tree well known from its association with this or some other memorable incident. There was nothing necessarily wrong in his thus resting under the tree; but some find here the beginning of his fall. This stay delayed his journey, and enabled the tempter to overtake him; and while sitting under the oak the thought of Jeroboam’s promised rewards may have inclined him, Balaam-like, to yearn for the wages of unrighteousness.<\/p>\n 1Ki 13:14 And went after the man of God, and found him sitting under an oak: and he said unto him, [Art] thou the man of God that camest from Judah? And he said, I [am].<\/p>\n Ver. 14. Sitting under an oak.<\/strong> ] Or, An elm, as some render it; Insignem arborem significat,<\/em> saith Vatablus. He was hungry and weary, as was likewise Elias when he sat under the juniper. God oft holdeth his best children to strait allowance here, and causeth them to suffer hardship.<\/p>\n an oak = the oak. <\/p>\n sitting: 1Ki 19:4, Joh 4:6, Joh 4:34, 1Co 4:11, 1Co 4:12, 2Co 11:27, Phi 4:12, Phi 4:13 <\/p>\n Art thou: 1Ki 13:1 <\/p>\n Reciprocal: Jos 14:6 – the man<\/p>\n 1Ki 13:14. And found him sitting under an oak Being faint and weary with his journey, and possibly with the heat also, (which made him choose to rest in this shady place,) and especially with hunger and thirst, 1Ki 13:9. And the old prophet might easily guess that this was the prophet from Judah, by his age and carriage, and, it may be, by his prophetic mantle, and by the character which his sons had given of him.<\/p>\n And went after the man of God, and found him sitting under an oak: and he said unto him, [Art] thou the man of God that camest from Judah? And he said, I [am]. 14. under an oak ] The tree named in the Hebrew is probably the terebinth. The noun has the article in … Continue reading “Exegetical and Hermeneutical Commentary of 1 Kings 13:14”<\/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-9210","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/9210","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=9210"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/9210\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=9210"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=9210"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=9210"}],"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
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: 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: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"