3<\/strong>. Obadiah<\/em> ] The Hebrew word Obadjahu<\/em>, signifies ‘servant of Jehovah,’ and is a frequent name in the Old Testament, the most conspicuous person so called being the prophet who was contemporary with Jeremiah. See Oba 1:1<\/em><\/span>.<\/p>\n which was the governor of his house<\/em> ] R.V. more literally, which was over the household<\/strong>. See above 1Ki 16:9<\/span>.<\/p>\n Obadiahs name, servant of Yahweh, indicates his religious character. It corresponds to the modern Arabic name Abdallah. Ahab could scarcely have been ignorant of Obadiahs faithfulness to Yahweh; and it tells in favor of the monarchs tolerance that he should have maintained an adherent of the old religion in so important an office. There seems to be no doubt that the worst deeds of Ahabs reign sprang less from his own free will and natural disposition than from the evil counsels, or rather perhaps the imperious requirements, of his wife.<\/P><\/p>\n 1Ki 18:3<\/span><\/p>\n Ahab called Obadiah, which was the governor of his house.<\/em><\/p>\n<\/p>\n Obadiah<\/strong><\/p>\n There are men in sacred story, and in every history, who play a secondary place in the strange stirring drama of human progress–lieutenants to the great leaders–men with firm wills, stalwart hearts, gifts of energy, wisdom, and restraint. And behind these a great number who have no name in storied page, prophets who have no prophet renown, kings uncrowned, victors without honour, martyrs without a martyrs fame, saints uncanonised, wise men who have no enrolment among the worlds sages! The glory of the firmament on a clear and radiant night is not fashioned of those few chief stars which flash with distinguished brightness, and catch the glance and win the admiration of the careless observer; but in the multitude of stars which are not chief–which wear not the most dazzling splendour–these bring their brightness, and those far off nebulous mists bring theirs. Were these to fail, how tame the heavens would grow! So in the Bible story–the glory is not concentrated in the chief men. All the interest of that history is not in those few who stand like giants among their fellows. There are men of less distinguished greatness who are worthy of observation, and will repay our study. The less known, and in some respects the less gifted men of Bible story have this interest for us: they are nearer to us–they are not set apart from us and hedged in by specialities of gifts or office, moving in a sphere in which we can have no place. Elijah stands like a mountain apart–lonely, grand, terrible–and though an apostle tells us he is a man of like passions with ourselves, yet the glamour of supernatural gifts separates him from us. But when we look at Obadiah, we see one who stands upon our level, who moves in our sphere. We do not stand in awe of him. Contact with him is contact of man with man, and no dazzle of the supernatural comes between us. We have only a feeble, broken outline of the mans character. The sketch which the sacred narrative gives is very brief. He is Ahabs servant, governor of his house. He is Jehovahs servant, and in the palace where Jezebel is queen and Baal and Ashtaroth are the worshipped gods. The hints which this brief narrative affords us are suggestive of a noble type of man, fearing God, defending the weak, rendering all lawful service.<\/p>\n 1. <\/strong>He was the honoured servant of an impious king, governor of his house. This was an office of great dignity and influence; that he reached it and held it is a witness alike to his integrity and efficiency. He was a careful, faithful, diligent servant to King Ahab. How came he to this high place? He did not purchase it by an unworthy deference; the fawning of the flatterer did not win it; the pliancy of an easy conscience did not secure it; for he feared the Lord greatly: feared Him from his youth up. Such a fear, if it does not secure steadfast principle in life and character, is a mere profession–an utter sham. Obadiah has reached this place in the straight lines of integrity, not by the crooked, wriggling line of policy. The lines of principle do sometimes land a man in the high places. He was an honoured servant, because he was efficient; he did not do his work with a slack hand because Ahab was an apostate king and Jezebel a heathen queen. His religion was the inspiration of his work–the condition of his efficiency. What he did, he did with his might. Religion is no excuse for inefficiency in any honest work to which men set their hands. Whatsoever thy hand findeth to do, do it with thy might. That injunction concerns our work in the world as well as in the Church-U-concerns the keeping of accounts as much as keeping the Sabbath; the discharge of business obligations as truly as the fulfilment of religious duties. The irresolute, indifferent, and inefficient servant cannot be excused, because he has a gift in prayer. Idleness at the counter, at the desk, the bench, the anvil, is not to be excused because the transgressor is a zealous teacher in his class. Inability may be an excuse for inefficiency, but religion cannot be; it is the enrichment and endowment of a mans nature; it should stir all gifts that are in him to a quicker energy, a finer power. What is <\/strong>the witness of this to you and me? That we who are servants of the Lord, in fulfilling our earthly duties and obligations, should be diligent and faithful. It is a commendation of Christs religion which has been overlooked.<\/p>\n 2. <\/strong>Obadiah was faithfully Gods witness in a degenerate court. As far as it was possible, he served his king; but there are no indications that he trifled with conscience, no signs in the narrative that he was unfaithful to the claims of God. He feared the Lord greatly–this is the witness of no shallow religiousness. In that unhallowed court he was a leaven of purity. In that degenerate age he was a witness for God. In those high places, where pleasure and passion held wild carnival, he exercised self-control, and strove to live a life true to God. He feared the Lord greatly. He who fails in this allegiance, though he stands amid the splendour that beats upon a throne, is yet a child of darkness. Understand it well. Obadiah had no gifts of prophet power–no unique spiritual gift. He was for the most part a man just like ourselves. Yet in the court of Ahab, where influences of evil must have gathered the force and fierceness of a stormy sea, he was steadfast and immovable. Little faith would have been shattered and swept away; a faint heart, a feeble zeal, could not have borne the strain. It is only in the possession of a full, rich, spiritual power we shall bear in life and character clear witness for God and for His Christ. If we are to thwart in any way such powers of darkness as are figured to us in this imperious Queen Jezebel, we must fear the Lord greatly; our love of Him must glow like the morning; our faith in Him must be steadfast as the stars; our zeal for Him burn like a concentrated fire. It is this thoroughness in Christian life which is the condition of resolute faithfulness–the root of working power and widening usefulness. (W. S. Davis.<\/em>)<\/p>\n<\/p>\n A noble character<\/strong><\/p>\n Obadiah feared the Lord. That is to say, he was loyal to the Lord; the law of God was the rule of his life. He feared to sin; kept watch over his heart, held guard on his lips, and followed the commandments of the Most High. Obadiah feared the Lord from his youth. That is to say, this tree of righteousness, called Obadiah, was strong, widespread, and beautiful, bending with the fruits of goodness, because he was planted in the garden of grace when he was a sapling, a tender plant, whose childhood was given to the love and service of his God.<\/p>\n 1. <\/strong>Obadiahs goodness makes us wonder. He lived in an age and in a country when and where goodness was sadly scarce. The wonder is that King Ahab would have this man by him, much more that he should commit the highest office and the most important trust into his hands. Obadiahs presence must have been a standing rebuke to the selfish and sensual king. If I wonder that Ahab would have him about him, I wonder more that Obadiah was willing to stay. The corrupt atmosphere of Ahabs shameless court must have been a rank offence to him. Then why did he not go? The Prophet Elijah, wandering alone among the glens of Thisbe, or the rocks of Horeb, or by the waters of Cherith, or the coasts of Zidon, would be glad, poor outlaw, of a little congenial company. Why doesnt Obadiah join him? Because he feared the Lord greatly; and both patriotism and religion, loyalty to the interests of his country and the honour of his God, bound him to his post.<\/p>\n 2. <\/strong>I find still further cause for wonder, in that the goodness of Obadiah had been maintained during his residence in the court of King Ahab. I marvel at it. I know what comes to a statue of white marble exposed to the corrosive fogs of London. I know what happens to the rippling music and the silver beauty of the summer brook when it falls into the turbid river rolling its dull waters in sullen silence to the sea. I know the fate of May flowers when the blast of the cast winds blow a malison on their beauty. I know, too, by sad experience, what comes to human hearts and consciences when fierce and fiery, or subtle and winsome temptations ply their evil power. This man, this one man Obadiah, feared the Lord. He shone like a solitary star in a murky midnight sky. He bloomed like a lily in a bed of thorns.<\/p>\n 3. <\/strong>The goodness of Obadiah gives me further cause for wonder in that it grew and ripened under unfavourable treatment. It is said of him, that he feared the Lord from his youth. The guiding principle of his whole career was the fear of God. There is no doubt that his religion met with some shrewd blows and sore bruises as his beard grew; and that as he advanced to mature manhood, the world, the flesh, and the devil, hit both hard and often at the man who would be good in spite of them. Now Obadiah feared the Lord greatly. Instead of descending a valley, he has been climbing the hill. Instead of lapsing into silence with broken strings, his life-harp vibrates with richer melody and a holier psalm. The way of duty is not only the way of safety, but it is the way to more perfect goodness and increasing strength.<\/p>\n 4. <\/strong>I find further cause for wonder in Obadiahs simple faith in the supernatural, the miracle-working power of God. Go, tell the king, said the stalwart and hairy Tishbite, Behold, Elijah is here. Nay, said Obadiah, Ahab has hunted for thee high and low to kill thee, that at the ebbing of thy blood the wells and rivers may flow again. If I send him here, the Spirit of the Lord will carry thee away, and the king will slay me. Poor superstitious, old-fashioned, simplehearted Obadiah! And yet the simple soul, palace governor though he be, thinks that Elijah can be suddenly spirited away; that the laws of nature can be tampered with, gravitation suspended, and a miracle can be wrought by a fancied Deity whom every one regards as an exploded myth!<\/p>\n 5. <\/strong>I find still another wonder, still another lesson in the piety of Obadiah: his noble deeds of kindness to others at great cost and danger to himself. (J. J. Wray.<\/em>)<\/p>\n<\/p>\n Standing alone<\/strong><\/p>\n Mr. Jackson Wray finely compares Obadiah to a scene he once saw on the west coast of Africa. Crossing a barren tract of country, he beheld a fair and stately palm tree springing up from the desert sand. Its graceful shaft rose to a height of near a hundred feet, crested with a coronet of leafy splendour, rich with clusters of ripening fruit. All around it was stunted brushwood and dwarfish thorn. It stood alone in solitary magnificence. Even so was Obadiah in King Ahabs palace.<\/p>\n Grace superior to the forces of environment<\/strong><\/p>\n A great city spoils everything within its circle, and you say it has the same effect upon character, and that a low type of character is excusable when you consider a city environment. No. That wont do for us. I rejoice to think that the grace of God makes a man triumph over the worst circumstances. Scientists say it is impossible for anything to exist and come to perfection except it has proper conditions. If you are to have the rose you must have the sun, and if you are to have the fern you must have the shade, and for the willow the watercourse. Suitable conditions, or life and perfection are impossibilities! Well, I suppose it is so, but I rejoice to say that breaks down when you come to character. This very day I can show you lovely roses growing in cellars; I can show you the purest of lilies in the miriest of places; I can show you the palms of the East growing in Lapland; in other words, to drop the imagery, I can show you the purest and noblest of men and women under circumstances that seem altogether unsuitable to a pure and noble life. Dont say that because your environment is this or that, therefore you must be a this or that mean creature. The Kingdom of God is within you, and can set circumstances at defiance. (W. L. Watkinson.<\/em>)<\/p>\n<\/p>\n Unheroic Christianity<\/strong><\/p>\n The poor man must often have been in a great strait to reconcile his duty to Jehovah with his duty to his other master, Ahab. And Elijah shrewdly hinted at it when he said: Go, tell thy lord, behold, Elijah is here! Imagine a courtier of Oliver Cromwell trying to be true to the Commonwealth and to the cause of the exiled Stuarts! The life of policy and expediency is a species of rope-walking–it needs considerable practice in the art of balancing. There are scores of Obadiahs everywhere around us, and in the professing Church. They know the right, and are secretly trying to do it, but they say as little about religion as they can. They never rebuke sin. They never confess their true colours. They find pretexts and excuses to satisfy the remonstrances of an uneasy conscience. They are as nervous of being identified by declared Christians as Obadiah was when Elijah sent him to Ahab. They are sorry for those who suffer for righteousness sake, but it never occurs to them to stand in the pillory by their side. They content themselves with administering some little relief to them, as Obadiah did to the harried prophets, and whilst they conceal that relief from the world, they put it in as a claim to the people of God for recognition and protection, as Obadiah did (verse 13). They sometimes are on the point of throwing up all to take up an uncompromising attitude, but they find it hard to go forth to suffer affliction with the people of God so long as they are well provided for <\/strong>within the palace walls. (F. B. Meyer, B. A.<\/em>)<\/p>\n Verse 3<\/span>. Obadiah feared the Lord greatly<\/B><\/I>] He was a sincere and zealous worshipper of the true God, and his conduct towards the persecuted prophets was the full proof both of his piety<\/I> and humanity<\/I>.<\/P> <\/p>\n Which was the governor of his house; <\/B>being valued by Ahab for his great prudence and fidelity, and therefore indulged as to the worship of the calves and Baal. <\/P> Obadiah feared the Lord greatly.<\/B> <\/P> Quest.<\/B> How could he and some other Israelites be said to fear the Lord, when they did not go up to Jerusalem to worship, as God had commanded? <\/P> Answ.<\/B> Although they seem not to be wholly excusable in this neglect, because they should have preferred Gods service before their worldly commodity, according to the good example of the priests and Levites, and the generality of the godly people who did so, 2Ch 11:13<\/span>,16<\/span>; yet because they worshipped God in spirit and truth, and performed all moral duties to God and their brethren, and abstained from idolatry, and being kept from Jerusalem by violence, they thought necessity and the apparent hazard of their lives would excuse them from ceremonial services; and God bare with their infirmity herein. <\/P> <\/p>\n 3. Obadiah feared the Lordgreatly<\/B>Although he did not follow the course taken by theLevites and the majority of pious Israelites at that time ofemigration into Judah (2Ch11:13-16<\/span>), he was a secret and sincere worshipper. He probablyconsidered the violent character of the government, and his power ofdoing some good to the persecuted people of God as a sufficientexcuse for his not going to worship in Jerusalem.<\/P><\/p>\n And Ahab called Obadiah, which was the governor of his house<\/strong>,…. Perhaps his steward: the Jews m take him to be Obadiah the prophet, who wrote the small prophecy that goes by his name:<\/p>\n (now Obadiah feared the Lord greatly:)<\/strong> who, though he did not go up to Jerusalem to worship, which ceremonial service was dispensed with in him, yet he did not worship the calves, nor Baal, but served the Lord in a spiritual manner.<\/p>\n m T. Bab. Sanhedrin, fol. 39. 2.<\/p>\n (3) Obadiah.<\/strong>The name (servant of Jehovah) here corresponds to the character of the man. It is curiously significant of the hesitating and temporising attitude of Ahab, that, while Jezebel is suffered to persecute, a high officer in the court is able to profess openly the service of Jehovah, and secretly to thwart the cruelty of the queen. In his heart Ahab always seems to acknowledge the true God, but is overborne by the commanding and ruthless nature of Jezebel.<\/p>\n 3<\/strong>. <\/strong> Governor of his house <\/strong> Literally, Obadiah, who was over the house; <\/em> lord-chamberlain of the palace, an officer of high rank and great influence in the kingdom. This is specially remarkable in view of Obadiah’s marked piety, and the wickedness of the royal family.<\/p>\n 1Ki 18:3<\/span><\/em><\/strong>. <\/strong>Ahab called Obadiah<\/em><\/strong><\/strong> The Jews have many strange stories respecting Obadiah, very little to be relied upon. It is plain from what he says to Elijah, that he was a truly religious man, who worshipped God alone, and had a singular affection for his servants; enough, one would think, to have made Ahab discard, if not persecute him, had he not found him so highly useful in the management of his domestic affairs, as to connive at his not worshipping Baal or the calves. <\/p>\n REFLECTIONS.<\/strong>1st, When Israel seemed on the verge of ruin, God graciously interposed, and sent his prophet back to save them. We have <\/p>\n 1. The distress to which they were reduced. Famine now stalked through the land, the parched ground yielded no food, and the lowing herds sunk down at the dry brook for want of water. To save, if possible, the few beasts that were left, Ahab with Obadiah goes on a progress through the land, to see if peradventure some grass might be found. But while the country groaned under drought, a worse famine afflicted it than that of bread or water, even a famine of the word of the Lord. The cruel Jezebel, madly attached to her idols, and more enraged, instead of humbled, under this judgment, since Elijah is not found, wreaks her vengeance on his brethren, slaying the prophets who were yet trained up in the ancient schools, and cleaved to the true religion. Nor had any escaped but for the piety of Obadiah, a great good man, even from his youth, in the worst of days, and amidst the abominations of such a court. To screen them from her fury, he hid one hundred in two caves, and fed them with bread and water; dangerous as the attempt might have proved to himself, if discovered, and expensive as in such a season even this provision must have been. Note; <\/em>(1.) A fruitful land God maketh barren, for the iniquity of those who dwell therein. (2.) Judgments enrage instead of humbling the heart of the impenitent. (3.) The greatest misery a land can groan under is, the expulsion of God’s prophets. (4.) The few faithful have ever been, and ever will be, more or less, a persecuted people. (5.) Few great men are good men, and in a corrupt court piety is least to be expected: yet God has his chosen vessels in the worst times and most dangerous places; even Nero’s house and Ahab’s court admit of exceptions. (6.) No danger must deter, nor expence be spared, where God’s suffering cause demands our help, and claims our protection. (7.) When matters seem most desperate, God can and often does, raise up for his suffering ministers and people powerful and faithful friends. <\/p>\n 2. God now enjoins Elijah to return to Samaria. Eagerly had Ahab sought him through all the tribes and neighbouring people, and by an oath engaged them to send him back, if he were found among them. But God had hid him, and Ahab sought in vain. Three years and six months the famine had lasted; but the time is come when God will give rain, and Elijah is bidden to shew himself to Ahab. 2. Elijah boldly retorts the accusation, and bids him see the troubler of Israel in the worshipper of Baalim. He <\/em>designed their peace, even in his warnings, whilst Ahab provoked the judgment by his sins. To prove this, he desires a convention of the people to Carmel, with the prophets of Baal, and there it shall appear to what cause the want of rain is to be ascribed. Note; <\/em>(1.) When duty calls, we must not fear the faces of kings. (2.) They are troublers of a land, whose sins provoke God’s anger against it. <\/p>\n 3. Ahab consents, curious perhaps to know the issue of this controversy between Elijah and the prophets of Baal; at least, desirous of rain on any terms, which he despaired of, but from Elijah’s word. <\/p>\n 1Ki 18:3 And Ahab called Obadiah, which [was] the governor of [his] house. (Now Obadiah feared the LORD greatly:<\/p>\n Ver. 3. And Ahab called Obadiah.<\/strong> ] Who was neither the prophet Odadiah, as some have thought, nor that good captain over fifty, who begged his life of Elijah, 2Ki 1:13 but another, a good officer, under wicked Ahab; such as was also Jacob to Laban, Joseph to Pharaoh, Naaman to Benhadad, Mordecai to Ahashuerus, Nehemiah to Artaxerxes, some good people in Nero’s house, Trajan to Valens, Cromwell to Henry VIII, &c. <\/p>\n <\/p>\n Now Obadiah feared God greatly.<\/strong> ] And God bore with him, though he hazarded not his life and liberty for the legal ceremonies.<\/p>\n governor of = governor over. Now. Figure of speech Parenthesis. App-6. <\/p>\n Obadiah In such a time as the reign of Ahab and Jezebel a believer’s true place was by Elijah’s side. Obadiah is a warning type of the men of God who adhere to the world while still seeking to serve God. The secret of the Lord, and the power of the Lord were with Elijah, the separated servant. Cf. 2Ti 2:20; 2Ti 2:21. <\/p>\n feared (See Scofield “Psa 19:9”). <\/p>\n Obadiah: Heb. Obadiahu <\/p>\n the governor of his house: Heb. over his house. Gen 24:2, Gen 24:10, Gen 39:4, Gen 39:5, Gen 39:9, Gen 41:40 <\/p>\n feared the Lord: 1Ki 18:12, Gen 22:12, Gen 42:18, 2Ki 4:1, Neh 5:15, Neh 7:2, Pro 14:26, Mal 3:16, Mat 10:28, Act 10:2, Act 10:35 <\/p>\n Reciprocal: Exo 18:21 – such as 1Ki 18:8 – thy lord Psa 19:9 – The fear Mat 10:41 – that receiveth a prophet Mat 25:17 – he also<\/p>\n 1Ki 18:3. Obadiah, who was governor of his house Intrusted with the management of the affairs of his family, and highly valued by him on account of his singular prudence and fidelity. Now Obadiah feared the Lord greatly Was a truly pious man, and worshipped Jehovah alone, with sincere and fervent affection to his service. This circumstance, one might have supposed, would have made Ahab discard, if not persecute him; but it is likely he found him so very useful a servant, that for his own advantage, he connived at his not worshipping Baal and the calves. But, it will be said; How could he and some other Israelites be said to fear the Lord, when they did not go up to Jerusalem to worship, as God had commanded? Although they seem not to be wholly excusable in this neglect, yet because they worshipped God in spirit and in truth, and performed all moral duties to God and their brethren, and abstained from idolatry, being kept from Jerusalem by violence, God bore with their infirmity herein.<\/p>\n 18:3 And Ahab called Obadiah, which [was] the governor of [his] house. (Now Obadiah {b} feared the LORD greatly:<\/p>\n (b) God had begun to work his fear in his heart, but had not yet brought him to the knowledge which is also required of the godly: that is, to profess his Name openly.<\/p>\n And Ahab called Obadiah, which [was] the governor of [his] house. (Now Obadiah feared the LORD greatly: 3. Obadiah ] The Hebrew word Obadjahu, signifies ‘servant of Jehovah,’ and is a frequent name in the Old Testament, the most conspicuous person so called being the prophet who was contemporary with Jeremiah. See Oba 1:1. which … Continue reading “Exegetical and Hermeneutical Commentary of 1 Kings 18:3”<\/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-9356","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/9356","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=9356"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/9356\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=9356"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=9356"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=9356"}],"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: 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: 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
2nd, We have the interview between the wicked king and the holy prophet, where each appears in character.
1. Ahab, with insolent pride and abuse, accords him as the troubler of Israel. Note; <\/em>(1.) It is no unusual thing to misrepresent God’s zealous ministers as enemies to the state. (2.) They who are the messengers of the best tidings, the impenitent brand as their troublers. <\/p>\nFuente: Commentary on the Holy Bible by Thomas Coke<\/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: Scofield Reference Bible Notes<\/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
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"