26<\/strong>. run now, I pray thee<\/em> ] The R.V. puts ‘now’ last of these words, ‘I pray thee’ is closely joined with ‘run’ in the Hebrew. There is a touch of deep feeling in the action of Elisha. He knows that there must be some special reason for a visit at this unusual time, and he would learn, even before the mother is near enough for him to hear her, whether there is trouble at home which has brought her to Carmel.<\/p>\n And she answered<\/em>, It is well<\/em> ] The word means, as was noted on verse 23, Peace, and we can only think that she gives this answer to Gehazi’s question, that she may avoid more words. She has no thought of deception, but her heart is too full for speech, at all events till she come into the prophet’s presence.<\/p>\n 2Ki 4:26<\/span><\/p>\n Is it well with thee?<\/em><\/p>\n<\/p>\n Ministerial inquiry into the welfare of a people<\/strong><\/p>\n It is well<\/strong><\/p>\n Death is not a calamity to the Christian. It is well.<\/p>\n A searching inquiry<\/strong><\/p>\n In the late South African War, Major Child, when setting out one morning on reconnaissance duty, had a presentiment he might not return alive, and so said to a brother officer that if he fell that day he wanted written on his memorial stone just these words: Is it well with the child? It is well. It fell out as he anticipated, but death had no terrors for him, and now he lies on the veldt with this question and answer above his grave. Suppose this question put to us: Is it well with thee? Can we answer, It is well? (J. D. Jones,<\/em> M. A.<\/em>)<\/p>\n<\/p>\n She answered, It is well<\/strong>.<\/em><\/strong>—<\/strong><\/p>\n Submission under trial<\/strong><\/p>\n 1. <\/strong>In her trial there was the disappointment of a strong desire. She seems to have had only one strong desire ungratified. No child had ever called her mother; she had no son to perpetuate her husbands name in Israel. The desire to be a mother was peculiarly strong in the heart of a Hebrew wife, from the national relationship to the promise, that of the seed of a woman would come the Destroyer of the serpent and the Deliverer of Jacob. This desire in the heart of the Shunammite had almost died away, when the prophet assures her she shall yet embrace a son. As the desire had been strong, so would the joy be great when the desire was realised. Who can blame her if her heart swelled with a joyful pride and a proud joy, as she clasped her baby to her breast, and pictured for him a future of happiness and honour?<\/p>\n 2. <\/strong>An additional element in this womans trial was the blasting of a bright hope. What sweet and sacred hopes cluster round every cradle! We all know the power of hope, and to how large a degree hope constitutes the beauty and blessedness of human life.<\/p>\n 3. <\/strong>As another element of this womans trial–her tenderest affections have been torn. Her child has been taken from her. The grief of one that mourneth for a first-born has passed into a proverb. She had lost her first-born–nay, she had lost her only child.<\/p>\n 1. <\/strong>She is filled with the most pungent sorrow. When trial is sent, it is designed we should feel it. There may be sorrow, there must be sorrow, under the afflictions and bereavements of life; only it should not be despondent sorrow, nor rebellious sorrow, nor murmuring sorrow, but sorrow submissive and sanctifying, like that of this woman.<\/p>\n 2. <\/strong>She acquiesces in the will of God. She says, It is well. This is one of the highest achievements of Christian faith.<\/p>\n 3. <\/strong>In her trial this woman cleaves to God. She does not sit down and brood over her bereavement, and nurse her grief, and indulge in the luxury of sorrow. She goes at once to consult the oracle of God.<\/p>\n (1)<\/strong> She may have gone to inquire whether there were not deliverance from her trial.<\/p>\n (2)<\/strong> She may have gone to seek strength to bear her trial. The prophet was the mouth of God to her.<\/p>\n (3)<\/strong> She may have gone to seek the sanctification of her trial. Whether this was one of the blessings she desired in going to the man of God, may be doubted; it cannot be doubted that this ought to be our main desire in going to God Himself in seasons of trial and sorrow.<\/p>\n 1. <\/strong>Of what we are who endure the trial;<\/p>\n 2. <\/strong>of what He is who sends the trial; and<\/p>\n 3. <\/strong>of the purpose the trial is designed to serve. (G. D. Macgregor.<\/em>)<\/p>\n<\/p>\n Reasons for trials<\/strong><\/p>\n The uses of affliction<\/strong><\/p>\n An artist asked a friend to come to his studio to see a painting just completed. He came at the time appointed, but was shown into a dark room, and there left alone. He waited for fifteen minutes, when his friend came in, greeted him cordially, and then took him to the studio. Before he left, the artist said laughingly: I suppose you thought it queer to he left in that dark room so long? Yes, I did. Well, said the artist, I knew that if you came into my studio with the glare of the street in your eyes you could not appreciate the fine colouring of the picture. So I left you in the dark room till the glare had worn out of your eyes. So God puts His children into the dark room of affliction, so that they may be able to see the beauty of heavenly things otherwise hidden from their eyes. (Christian Commonwealth.<\/em>)<\/p>\n Verse 26. It is <\/B>well.<\/B><\/I>] How strong was her faith in God and submission to his authority! Though the heaviest family affliction that could befall her and her husband had now taken place; yet, believing that it was a dispensation of Providence which was in itself neither unwise<\/I> nor unkind<\/I>, she said, It is well<\/I> with me,<\/I> with my husband<\/I>, and with my child<\/I>. We may farther remark that, in her days, the doctrine of reprobate infants<\/I> had not disgraced the pure religion of the God of endless compassion. She had no doubts concerning the welfare of her child, even with respect to another world; and who but a pagan or a stoic can entertain a contrary doctrine?<\/P> <\/p>\n So it was in some respects, because it was the will of a wise and good God, and therefore best for her. Or, it shall be well: though the child be dead, I doubt not by Gods blessing upon thy endeavours it shall live again, and do well. But she answers ambiguously, and briefly too, that, she might sooner come to the prophet, and more fully open her mind to him. <\/P> <\/p>\n 26-28. And she answered, It iswell<\/B>Her answer was purposely brief and vague to Gehazi, forshe reserved a full disclosure of her loss for the ear of the prophethimself. She had met Gehazi at the foot of the hill, and she stoppednot in her ascent till she had disburdened her heavy-laden spirit atElisha’s feet. The violent paroxysm of grief into which she fell onapproaching him, appeared to Gehazi an act of disrespect to hismaster; he was preparing to remove her when the prophet’s observanteye perceived that she was overwhelmed with some unknown cause ofdistress. How great is a mother’s love! how wondrous are the works ofProvidence! The Shunammite had not sought a son from the prophetherchild was, in every respect, the free gift of God. Was she thenallowed to rejoice in the possession for a little, only to be piercedwith sorrow by seeing the corpse of the cherished boy? Perish, doubtand unbelief! This event happened that “the works of God shouldbe made manifest” in His prophet, “and for the glory ofGod.”<\/P><\/p>\n Run now, I pray thee, to meet her<\/strong>,…. In respect to her, and to know the occasion of her coming; something is the cause of it:<\/p>\n and say unto her, is it well with thee? is it well with thy husband? is it well with the child<\/strong>? has any disaster befallen thee, thy husband, or the child? are all in good health? or does any disorder attend any of them?<\/p>\n and she answered, it is well<\/strong>; as in general they were, the greatest part, she and her husband; and though the child was dead, yet, if gone to heaven, as she might hope, it was well too; and it is right to judge and say, that all that the Lord does is well: she gives a short answer to the servant, not being willing to be detained, and being desirous of telling her case to the prophet himself.<\/p>\n (26) Run now, I pray thee, to meet her.<\/strong>This perhaps indicates the respect in which Elisha held the Shunammitess. But it may denote surprise and apprehension at an unusual<\/em> visit. Hence the inquiries about each member of the family.<\/p>\n It is well.<\/strong>She said this merely to avoid further explanation. She would open her grief to the prophets own ear, and to none other.<\/p>\n DISCOURSE: 364 2Ki 4:26<\/span>. And she answered, It is well.<\/em><\/p>\n TO serve the Lord with our talents is the best possible improvement of them. Even as it respects this life, we never exert ourselves truly for God without receiving from him, in some way or other, an abundant recompence. Behold the pious Shunamite: being provided richly with the good things of this life, she gladly imparted of them to the Prophet Elisha; and, with her husbands approbation, provided for him a comfortable accommodation in her house. The prophet, full of gratitude, desired to requite her kindness, and for that end would have exerted his influence with the king in any way that she should desire: but her contented disposition rendered all such services unnecessary. There was, however, one service which he might render. She had no child, which to a Jewish woman was a great calamity: and he might intercede with God to bestow upon her this blessing. Accordingly he did so, and prevailed: and thus her generous hospitality was richly rewarded. But she had a still better reward in her soul: for under an exceedingly deep affliction, she was enabled to make the declaration in our text, It is well. I.<\/p>\n The circumstances under which it was made<\/p>\n This son had no sooner arrived at an age to render himself amusing to his parents, than he was removed by sudden death. In great affliction the mother set off instantly to the prophet; who, seeing her at a distance, sent immediately to inquire after the welfare of herself, her husband, and her child: and to each inquiry she replied, It is well. 1.<\/p>\n Her resignation<\/p>\n [Her affliction would have been great, if she had had other children left: but to lose her only son, her son miraculously given, and to hare him so suddenly snatched away, was a calamity which might have utterly overwhelmed her. That she felt deeply was manifest, from the manner in which she prostrated herself at the prophets feet, and from the plea she urged with him to intercede in her behalf: Did I desire a son of my lord? Did I not say, Do not deceive me? that is, If I had indulged an inordinate desire after this blessing, I might well have expected this severe chastisement: but when it was given me unsolicited, as a reward for my attentions to thee, surely it was not given merely to mock me, and to augment my sorrows. But, notwithstanding the anguish of her mind, she was enabled to leave the matter in Gods hands, and to say, It is well. Thus did she tread in the steps of Aaron [Note: Lev 10:3<\/span>.], of Eli [Note: 1Sa 3:18<\/span>.], of David [Note: Psa 39:9<\/span>.], and of Job [Note: Job 1:21<\/span>.]; and afforded an example of patience to the Church in all ages.]<\/p>\n 2.<\/p>\n Her faith<\/p>\n [She had not indeed any promise to rest upon; but she had a persuasion that God was gracious, and would hear the prayers of his servant in her behalf. Hence it was that she put the child upon the prophets bed, and hastened with such speed to him, and pleaded her cause with him in such an affecting manner. In this view the history before us is referred to in the Epistle to the Hebrews; By faith women received their dead raised to life again [Note: Heb 11:35<\/span>.]: and in this noble exercise of faith, she approved herself a true daughter of Abraham, who offered up his son Isaac, from a persuasion that God was able to raise him up again, even from the dead [Note: Heb 11:17-19<\/span>.]. This divine principle calmed her spirits and composed her mind: and, wherever the same principle exists, it will produce a similar composure, in proportion as its operation is encouraged and felt.]<\/p>\n Her declaration was scarcely more the language of faith than it was of prophecy; as appears from,<\/p>\n II.<\/p>\n The events whereby it was verified<\/p>\n The prophet instantly complied with her request, and sent his servant Gehazi to lay his staff upon the face of the child, with a view to his recovery. But in this he appears to have acted without any direction from God, and without that humble reference to God which the occasion demanded: and therefore God rebuked him by not accompanying the attempt with his blessing. The prophet, finding that his desire had failed, sought the Lord with all humility and earnestness; and, by means similar to those which had before been successfully used by Elijah, he obtained of God the restoration of the child to life [Note: Compare ver. 34, 35 with 1Ki 17:21<\/span>. The gestures were used, not as means to an end, but as emblematic of the blessing desired.]. Who now must not acknowledge the truth of the mothers declaration? Verily, it was well, and the dispensation, though afflictive, was good,<\/p>\n 1.<\/p>\n As exercising and confirming her graces<\/p>\n [How would it have been known that she possessed the graces of faith and resignation, if somewhat had not occurred to call them forth? and how could they have been strengthened, if not exercised? The pruning of the vine is therefore good, because it tends to augment its fruitfulness [Note: Joh 15:2<\/span>.]; and the putting of the choicest vessel into a furnace is good, as tending to fit it for the masters use [Note: 2Ti 2:21<\/span>.]. Thus is tribulation good, as working patience, experience, and hope [Note: Rom 5:3-5<\/span>; Heb 12:11<\/span>.]. Hence we are authorized rather to congratulate the saints upon their trials, than condole with them [Note: Jam 1:2-3<\/span>; Jam 5:11<\/span>; Rom 8:28<\/span>.]: and the universal testimony of Gods people, after they have come out of their troubles, accords with that of the Psalmist, It is good for me that I have been afflicted [Note: Psa 119:67<\/span>; Psa 119:71<\/span>.].]<\/p>\n 2.<\/p>\n As displaying and magnifying Gods perfections <\/p>\n [This trial of hers occasioned an application to God in her behalf: and how marvellous did the condescension of God appear in listening to the voice of his servant, and in granting his petitions! How glorious too was the display of his power<\/em>! And was not a momentary suffering good, when it was an occasion of bringing so much glory to Jehovah? Is there a saint in the universe that would not gladly endure even more than that, for the attainment of so blessed an end? St Paul desired nothing so much as that God might be glorified in him; and, provided his Lord and Saviour might only be magnified in his body, he was indifferent whether it were by life or by death [Note: Php 1:20<\/span>.]. And, wherever the love of God is shed abroad in the heart, not even life itself will be dear to us, except as it may be improved, or sacrificed for him.]<\/p>\n Advice Be not hasty to judge the dispensations of Providence<\/p>\n [Gods ways are in the great deep; his footsteps are not known: and often those very dispensations, of which we are ready to say with Jacob, All these things are against me, are in reality the greatest blessings that God can bestow. Behold the case of Job; how glorious was the issue of his trials [Note: Job 42:11-16<\/span>.]! And, if we could see the end from the beginning as God does, we should pronounce a similar verdict on every trial that we are called to endure. The forty years sojourning in the wilderness was a dark dispensation; yet we are told, God led his people in the right<\/em> way: so he leads us also in the right<\/em> way; and when we get to heaven we shall bless him as fervently for all the troubles we sustained, as for any comfort we ever enjoyed.]<\/p>\n 2.<\/p>\n Be not backward to improve them<\/p>\n [Every trial has a voice to us, and is calculated to teach us some important lesson [Note: Job 33:14-17<\/span>; Job 33:29-30<\/span>.]. Hence the prophet says, Hear the rod, and him that hath appointed it [Note: Mic 6:9<\/span>.]. Consider then what it is intended to speak to you: take occasion from it to examine your ways, to see wherein you may have erred, or wherein you may amend your ways. Thus will every event be made a blessing to your souls; and Samsons riddle be verified in you; Out of the eater you will bring forth meat, and out of the strong you will bring forth sweet.]<\/p>\n<\/p>\n 2Ki 4:26 Run now, I pray thee, to meet her, and say unto her, [Is it] well with thee? [is it] well with thy husband? [is it] well with the child? And she answered, [It is] well.<\/p>\n Ver. 26. And she answered, It is well.<\/strong> ] It is, or would be. Well it is howsoever for the present, and it will be better hereafter.<\/p>\n now. Some codices, with two early printed editions, read “now therefore”. <\/p>\n Run now: Zec 2:4 <\/p>\n Is it well with thee: Gen 29:6, Gen 37:14, 1Sa 17:18, Mat 10:12, Mat 10:13, Act 15:36 <\/p>\n It is well: 2Ki 4:23, Lev 10:3, 1Sa 3:18, Job 1:21, Job 1:22, Psa 39:9 <\/p>\n Reciprocal: Jdg 18:15 – saluted him 2Ki 4:22 – I may run 2Ki 5:21 – Is all well 2Ki 9:11 – Is all well<\/p>\n THE HEALTH OF THE SOUL<\/p>\n Is it well with thee?<\/p>\n 2Ki 4:26<\/p>\n This is a common inquiry concerning the body. To ask about the health is the first question usually when friends meet: and truly of all Gods outward and providential mercies none is greater and more to be desired than health. For without it what avails the possession of other gifts or blessings?<\/p>\n I. As with the body, so with the soul.The first inquiry and chief concern should be as to its health and well-being. From a Christian friend or a parish priest especially, as a spiritual physician, what greeting is more appropriate than this: Is it well with thee?<\/p>\n II. Outward appearances may be deceptive as to the state of the soul.A certain man went up to the Temple to pray. Is it well with him? He went down to his house unjustified, his prayer unheard, and his person unaccepted! And that poor publican, the very picture of misery, standing afar off, smiting on his breast, with downcast eye and dispirited countenance? Is it well with him? Oh, yes! Angels in heaven are rejoicing over him, and the great God Who filleth heaven and earth with His infinite majesty is looking with favour and a blessing to that poor man of humble and contrite spirit.<\/p>\n Then, also, how little the outward appearance indicates spiritual health even in the same individual. King Manasseh reigned fifty-five years in Jerusalem in prosperity and in forgetfulness of God, causing Judah and Jerusalem to err and do worse than the heathen; but when the King of Assyria took him and bound him with fetters, and carried him to Babylonwhen he was in affliction, he besought the Lord his God, and humbled himself greatly before the God of his fathers, and prayed unto Him; and He was entreated of him, and heard his supplication, and brought him again to Jerusalem, into his kingdom. Then Manasseh knew that the Lord He was God. It was well with him in his Babylonian dungeon, but not on the throne and in the Temple of Jerusalem.<\/p>\n A more striking example still: the dying thief on the cross. In the agony of a painful and shameful death, justly due on account of crime, and soon to pass from the sentence of earthly tribunal to the presence of the just and holy God. Of all men, is it well with him? Oh, yes! His soul is rejoicing in God his King and Saviour, Who has said, This day thou shalt be with Me in Paradise.<\/p>\n How little can one tell the state of the soul from external conditions! Man looketh on the outward appearance, but God looketh at the heart. God has given us His Word in order that we may look therein as in a glass, showing the heartthe ailments and diseases of which are there faithfully reflected and seen.<\/p>\n III. Is it well with thee?The question is one too wide in its bearings and too varied in its application to admit of pointing out more than a few of the lines of self-examination starting from it.<\/p>\n (a) Is it well with thee? This may be said to one whose soul is unregenerate, unconverted, in the same state in which it was born, with natural and intellectual life, but so far as spiritual things are concerned, dead in trespasses and sins.<\/p>\n (b) Or the question may be put to one wishing really to know, What must I do to be saved?<\/p>\n (c) Again, the question, Is it well with thee? may be put to one who scarce knows whether the soul is dead or alive; a frequent and very miserable case.<\/p>\n The more of these thingsthe more sense of sin, the more faith in Christ, the more desire of holiness, the more delight in the Word and ordinances and people of God, the more activity and patience and heartiness in the service of Christ, so much the more is there evidence, not of spiritual life only, but of healthiness of soul.<\/p>\n Illustration<\/p>\n Elisha had a gentle heart. When he saw the woman coming he knew something was wrong. He did not wait until she came to him and had told him her trouble, but he sent his servant to meet her on the way. We should train ourselves to sympathise with others who are in trouble. We should cultivate thoughtfulness. Whenever we see any one in sorrow or trial, we should show our sympathy in some way. Some people seem never to think of the trouble others have, and thus they miss countless opportunities of doing good. The true heart, however, instinctively recognises pain, grief, or heart-hunger in others, and at once shows affection and kindness.<\/p>\n Run now, I pray thee, to meet her, and say unto her, [Is it] well with thee? [is it] well with thy husband? [is it] well with the child? And she answered, [It is] well. 26. run now, I pray thee ] The R.V. puts ‘now’ last of these words, ‘I pray thee’ is closely … Continue reading “Exegetical and Hermeneutical Commentary of 2 Kings 4:26”<\/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-9641","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/9641","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=9641"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/9641\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=9641"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=9641"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=9641"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
I. <\/strong>When may it be said to be really well with any persons? Many would think it to be well with us when we have food and raiment, when our flocks and herds increase. But, if this is to be well, and we are no better than this worlds goods can make us, we are well only for time, and as it respects our frail and perishable bodies. In this sense, it was well with Dives. For it to be really well with us, we must come to things which concern the soul, and which have a reference to that eternal state whither we are going. Mark, then, what follows: It is well with us if our souls have been awakened–if we have found forgiveness–if the Lord Jesus Christ be precious to us–and if we be now walking in newness and righteousness of life.<\/p>\n
II. <\/strong>Whether it be thus well with you? You may, as we have seen, be well as it respects this world and your abiding in it. But, is it well with your souls? Would it be well with you, do you think, if God were now to require your souls of you? Inquire, I pray you. Felt you ever your need of mercy? Has a sensibility of your guiltiness ever constrained you to cry for mercy? Have you, like her who had lost one of her ten pieces of silver, sought for it til you have found it? Is your heart sprinkled from an evil conscience? What do you love most? Christ or the world?–Christ or sinful pleasure?–Christ or the increase of your temporal wealth and honour?–Christ or yourself? What is your chief joy? The Christian rejoices in Christ Jesus. Is He the object of your rejoicing? In what way are you living? The way in which we live will most clearly evidence whether we have been awakened, forgiven, and I accepted in the Beloved, or not; and, consequently, whether it be well with us or not. (W. Mudge,<\/em> B. A.<\/em>)<\/p>\n<\/p>\n
I. <\/strong>In view of the unsatisfactory nature of life. Paul would say, To live is Christ, and yet he testified, To depart and be with Christ is far better.<\/p>\n
II. <\/strong>In view of the home prepared for the saved.<\/p>\n
III. <\/strong>it is well with the child of God even in this life.<\/p>\n
IV. <\/strong>Appeal to the living. Is it well with your soul? (Homiletic<\/em> Review<\/em>.<\/em>)<\/p>\n<\/p>\n
I. <\/strong>The trial which the woman endured. Man is born to trouble, as the sparks fly upwards. The ills to which flesh is heir are diffused with wonderful impartiality. The palace is as much accustomed to the visits of sorrow as is the cottage. The robe of honour cannot ward off the touch of pain any more than the garment of beggary. The glittering diadem often encircles an aching brow, and the silken robe often covers a bleeding heart.<\/p>\n
II. <\/strong>Her conduct under the trial. Notice, first:<\/p>\n
III. <\/strong>The grounds which may produce and sustain such a course of conduct as this woman pursued. There are three grounds which may contribute to this desirable result. A consideration–<\/p>\n
I. <\/strong>Affliction comes to call our sin to our remembrance, and to humble us for it beneath the cross of Jesus.<\/p>\n
II. <\/strong>Another end for which God sends His heavy hand upon His children is to loose them from the world–to make them cease from the idolatry of the creature.<\/p>\n
III. <\/strong>Again, another object of the trials which God sends His children is to make himself more dear to them. Dear indeed He is to all who have learned to view Him as a God of love–as the God <\/strong>who hath so loved the world as to send His only-begotten Son to die for it–dear is He to all of us whose souls. He has sprinkled with the blood of Christ, in whom He has revealed His Son, and whom He has made heirs, through Christ, of life eternal.<\/p>\n
IV. <\/strong>A further end God has in view in laying crosses on His people is that He may conform them to their Saviour, by admitting them into the fellowship of His sufferings. If we suffer, says the apostle, we shall also reign with Him. Justly then might we feel uneasy to be the prosperous followers of a suffering Lord–light-hearted servants of a sorrowing and weeping Master.<\/p>\n
V. <\/strong>But, when God makes His children acquainted with affliction, He has a purpose in His view, beyond any of the objects we have yet enumerated. He intends by it His own glory. Eminently is that glory promoted and set forth by the patience of His people in the hour of trial, and by their cheerful acquiescence in His will. The world is then compelled to see that there is truth, that there is power, in His Gospel. It is well, very well, with every child of God, however great be the fight of affliction he is called on to sustain. For look at the issue of these things! These afflictions are not everlasting. God will not always chide, neither keepeth He His anger for ever. As soon as the ends of His chastening providence are answered, the dispensation will be changed. It is well, then, with believers even in their most afflicted moments. The Shunammite spoke truth when she uttered that saying in the midst of her affliction. Christian brethren, are any of us her fellow-sufferers? (A. Roberts,<\/em> M. A.<\/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: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
ALL THE DISPENSATIONS OF PROVIDENCE ARE GOOD<\/strong><\/p>\n
In considering this declaration, we shall notice,<\/p>\n
Behold here,<\/p>\n
1.<\/p>\n
<\/strong><\/p>\nFuente: Charles Simeon’s Horae Homileticae (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","protected":false},"excerpt":{"rendered":"