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When Hadad heard in Egypt that David slept with his fathers, and that Joab the captain of the army was dead, Hadad said to Pharaoh, “Let me depart, that I may go to my own country.”
Then Pharaoh said to him, “But what have you lacked with me, that behold, you seek to go to your own country?” He answered, “Nothing, however only let me depart.”
1 Kings 11:21-22 sits inside this longer paragraph.
Yahweh raised up an adversary to Solomon: Hadad the Edomite. He was one of the king’s offspring in Edom. For when David was in Edom, and Joab the captain of the army had gone up to bury the slain, and had struck every male in Edom (for Joab and all Israel remained there six months, until he had cut off every male in Edom); Hadad fled, he and certain Edomites of his father’s servants with him, to go into Egypt, when Hadad was still a little child. They arose out of Midian, and came to Paran; and they took men with them out of Paran, and they came to Egypt, to Pharaoh king of Egypt, who gave him a house, and appointed him food, and gave him land. Hadad found great favor in the sight of Pharaoh, so that he gave him as wife the sister of his own wife, the sister of Tahpenes the queen. The sister of Tahpenes bore him Genubath his son, whom Tahpenes weaned in Pharaoh’s house; and Genubath was in Pharaoh’s house among the sons of Pharaoh. When Hadad heard in Egypt that David slept with his fathers, and that Joab the captain of the army was dead, Hadad said to Pharaoh, “Let me depart, that I may go to my own country.”
Then Pharaoh said to him, “But what have you lacked with me, that behold, you seek to go to your own country?” He answered, “Nothing, however only let me depart.”
When Hadad heard in Egypt that David slept with his fathers, and that Joab the captain of the army was dead, Hadad said to Pharaoh, “Let me depart, that I may go to my own country.”
Then Pharaoh said to him, “But what have you lacked with me, that behold, you seek to go to your own country?” He answered, “Nothing, however only let me depart.”
And when Hadad heard in Egypt that David slept with his fathers, and that Joab the captain of the host was dead, Hadad said to Pharaoh, Let me depart, that I may go to mine own country.
Then Pharaoh said unto him, But what hast thou lacked with me, that, behold, thou seekest to go to thine own country? And he answered, Nothing: howbeit let me go in any wise.
And when Hadad heard in Egypt that David slept with his fathers, and that Joab the captain of the host was dead, Hadad said to Pharaoh: 'Let me depart, that I may go to mine own country.'
Then Pharaoh said unto him: 'But what hast thou lacked with me, that, behold, thou seekest to go to thine own country?' And he answered: 'Nothing; howbeit let me depart in any wise.'
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John Trapp 1656 · Public Domain On vv21–22 1Ki 11:21 And when Hadad heard in Egypt that…
1Ki 11:21 And when Hadad heard in Egypt that David slept with his fathers, and that Joab the captain of the host was dead, Hadad said to Pharaoh, Let me depart, that I may go to mine own country.
Ver. 21. Let me depart, that I may go to mine own country.] Patriam quisque amat, non quia pulchram, sed quia suam. {a} We all naturally affect our native country. Oh that we could heaven as well! Repatriasse hoc erit, saith Bernard, to go to heaven is to go home again.
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{a} Seneca.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On v21 Joab the captain of the host, whom he feared…
Joab the captain of the host, whom he feared as much as David himself.
That I may go to mine own country; whither accordingly he came, and was there even from the beginning of Solomon’s reign; where he either lived as a private person, yet secretly working for the recovery of his crown when an opportunity was offered; or rather, by the near relation which was between his wife and Solomon’s; and by Pharaoh’s intercession he obtained his kingdom, with condition of subjection and tribute to be paid by him to Solomon; which condition he kept till Solomon fell from God, and then it seems he began to be troublesome to him, and dangerous to his house and kingdom.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv21–22 Then Pharaoh said unto him, but what hast thou…
Then Pharaoh said unto him, but what hast thou lacked with me,.... Either of an equipage suitable to his birth and marriage, or of provisions for his household, or of honour and respect, or of any favour from him:
that, behold, thou seekest to go into thine own country? as if not well used where he was, or would be better provided for there:
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and he answered, nothing; he wanted nothing at all, had all he could wish for:
howbeit, let me go in any wise: he had such an extreme desire to go, that he begged it might not be denied him on any account; whether he acquainted Pharaoh with his view in this request is not said, but it is probable he did, and it is certain Pharaoh gave him leave to go, see Kg1 11:25.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On v21 Joab - Whom he feared as much as David…
Joab - Whom he feared as much as David himself. Own country - Whither accordingly he came; and was there, even from the beginning of Solomon's reign. And it is probable, by the near relation which was between his wife and Solomon's; and, by Pharaoh's intercession, he obtained his kingdom with condition of subjection and tribute to be paid by him to Solomon; which condition he kept 'till Solomon fell from God, and then began to be troublesome, and dangerous to his house and kingdom.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On v22 Verse 22. Let me go in any wise.] It…
Verse 22. Let me go in any wise.] It does not appear that he avowed his real intention to Pharaoh; for at this time there must have been peace between Israel and Egypt, Solomon having married the daughter of Pharaoh.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v21 1Ki 11:21-22. Hadad said — Let me depart, that…
1Ki 11:21-22. Hadad said — Let me depart, that I may go to my own country — To Edom, which he hoped to recover, now that the great enemies of it, David and Joab, (whom he feared as much as David,) were dead, and Solomon was young. Thither he accordingly came; and was there even from the beginning of Solomon’s reign. And, it is probable, by the near relation which was between his wife and Solomon’s, and by Pharaoh’s intercession, he obtained his kingdom with condition of subjection and tribute to be paid by him to Solomon; which condition he kept till Solomon fell from God, and then began to be troublesome and dangerous to his house and kingdom.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On v21 That Hadad should wait for the death of Joab…
That Hadad should wait for the death of Joab before requesting leave to return to Idumaea shows how terrible an impression had been made by the severe measures which that commander had carried out twenty-five or thirty years previously 1Ki 11:16. The inability of refugees to depart from an Oriental court without the king’s leave, and his unwillingness ordinarily to grant leave, are illustrated by many passages in the history of Persia.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Daniel D. Whedon 1874 · Public Domain On v22 22. Let me go in any wise — Or,…
22. Let me go in any wise — Or, Send me by all means away. He was ambitious to recover the lost fortunes of his father’s house, and the luxurious ease of Egyptian court-life could not detain him. The sacred history does not give us the sequel of Hadad’s career; but Josephus, following the intimation of 1Ki_11:25, and the Septuagint, or perhaps some older tradition, says that Pharaoh persuaded Hadad for a long time not to leave him; but when Solomon’s popularity began to decline, he permitted him to go, and Hadad at once went to Edom and tried to incite his countrymen to revolt from the Hebrew government. Failing in this, he joined himself to Rezon, whose hostility to Solomon is recorded 1Ki_11:23-25.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv21–22 21. when Hadad heard in Egypt that David slept…
21. when Hadad heard in Egypt that David slept with his fathers] Hadad’s first attempt to depart from Egypt was therefore soon after Solomon’s accession. It is clear however from the history that it was only after some pressure that the Egyptian king allowed him to go. The mischief that he did (see 1Ki_11:25) would be by stirring up his countrymen to cast off the yoke of the Israelites. We must allow a considerable time for any revolt to be organized, and we are not told that any outbreak really took place, but only that mischief was done through Hadad’s agitation.
and that Joab the captain of the host was dead] Joab’s name would be one to spread terror, because of the severity he had displayed toward Edom. (See above, 1Ki_11:15-16.) Hadad therefore waited to hear of his death also, before he ventured to take any step for his own restoration.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On v21 (21, 22) When Hadad heard.—If (as the text seems…
(21, 22) When Hadad heard.—If (as the text seems to suggest) this took place on the news of the death of David and of Joab, the scourge of Edom, it belongs, of course, to the early part of the reign of Solomon, before his power was established. The courteous evasion by the Pharaoh of that time of Hadad’s request for permission to return, may probably indicate the beginning of the change of attitude towards the powerful monarchy of Israel, which took effect in the subsequent close alliance of the kingdoms. As the text stands, the record here stops abruptly, and then recurs to Hadad by a curious allusion in 1Ki_11:25. It can hardly be doubted that there is some omission or dislocation of the text. The LXX. (in the Vatican MS.) introduces after the words “Hadad the Edomite” in 1Ki_11:14, the words “and Rezon the son of Eliadah . . . all the days of Solomon” from 1Ki_11:23-25; and then, resuming the story of Hadad, adds, after the record of his request to Pharaoh, “and Hadad returned to his land. This is the mischief which Hadad did, and he abhorred Israel, and reigned over Edom.” Josephus, on the other hand, says that at the time of the original request, Pharaoh refused permission; but that in the declining years of Solomon it was granted, and that Hadad, finding it impossible to excite rebellion in Edom, which was strongly garrisoned, joined Rezon in Syria, and with him established an independent power, and did mischief to Israel. (Ant. viii. 6, 6.) This account is itself probable enough; it accounts, moreover, for the close connection in the history (especially in the LXX. reading) between Hadad and Rezon, and for the insertion of the whole matter in this place; and accords also with the fact that, while Syria seems at once to become independent after the death of Solomon, we hear of no revolt of Edom till the time of Jelioshaphat (2 Chronicles 20).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv21–22 And when Hadad heard in Egypt that David slept…
And when Hadad heard in Egypt that David slept with his fathers, and that Joab the captain of the host was dead It comes out very significantly here what a name of terror Joab"s had been in Edom and how deep was the impression which his bloody vengeance of a quarter of a century before had made Hadad said to Pharaoh, Let me depart Heb. send me away, that I may go to mine own country. Rawlinson cites Heb 3:132-137; Heb 5:25, Heb 5:35, Heb 5:106, Heb 5:107, to show that refugees at Oriental courts must obtain permission to leave them.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v21 When Hadad heard in Egypt that David slept with…
1Ki_11:21-22
When Hadad heard in Egypt that David slept with his fathers.
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A few turns of a kaleidoscope
Let me use this text like a kaleidoscope, giving it three or four turns, and try to describe what I see. Dealing with the incident as it stands here, there is a lesson for kings and all that are in authority. And it is something like this: Do not abuse your power. In wrath, remember mercy. When you have your enemy at the point of the sword, remember mercy even while you remember justice, and pay off old scores. The national lesson we might learn is, that if we will be over severe, if we will harass the Jews, for example, as all nations have more or less combined to do, God will spread the lap of His skirt over the Jews. Vengeance is mine; I will repay. God likes to see justice done; but God will not have vindictive and sinful revenge, and He will spread the lap of His cloak over the Jews as He did over Hadad. God may find His executors of vengeance in the descendants of those with whom we deal too harshly, or our fathers before us, long, long ago. Ay, they will spread through your English cities and towns, and play the very mischief with you at voting times, and make the balance kick the beam in most undesirable and provoking fashion. We forget that God hates inhumanity, and Gods heart repents Him for those who seem to be utterly trampled under foot, and denied the right to live. He has strange ways with Him, and He is worth watching. Therefore let mercy season justice. Then there is the same lesson, not now from a national, but from a private and personal point of view. Do not be vindictive. You may have power to-day, but use it mildly; let mercy season justice, for you do not know what may happen to yourself; and long after you are gone. The roots of this business are very deep, and go very far back. In your hour of power be patient even to the evil, lest you be betrayed into sinful abuse of power. As much as lieth in you, live peaceably with all men. I know a man just now, and this is what has come to him. Years ago he was in a certain business, and he was strong and flourishing. But he dealt in a very high-handed and dictatorial manner with one under him. He cast him out, or forced him to flee. And now--it has taken some thirty years to do it, but thirty years have done it--now that man who was cast out--Hadad over again--Hadad to-day has destroyed his former masters business. He started a rival establishment, has got on and prospered, and things have so come about that he who was up is down, and he who was down is up. Therefore take care; and just because you have the ball at your foot, and you have only to kick it, kick it with discretion. Be magnanimous; the day may come when you may need all your friends. But there is a spiritual lesson. Hadad comes back to do mischief to Solomon, for he has beard things and drawn inferences. It has spread among the surrounding nations that the strength of Israel now is not so strong as it seems to be. It is far more pasteboard and stucco, than granite and marble. They come and afflict him whom erewhile they feared. So with individual men. Are there not men and women here to-day, and Solomons history and danger is theirs? You are not what you seem to be. With all your credit and reputation, you are backslidden in heart. And these old sins, like vultures, are sharpening their beaks, and they are coming round upon you. For Gods sake and thine own, take care: hie thee back to God, return to faith, and prayer, and penitence. But I want to use this text in an entirely different way. One cannot read this without wishing to apply it to a certain class of Gospel hearers in this land of ours, and very likely in this very church, to whom it may be useful. This is the time that a soul comes to when, known only to itself and to God, there comes across it yearning and discontent. You can hardly explain it to yourself, and do not like to speak about it to other people. This longing comes to you, not when you are young and struggling, but, mayhap, when you are in mid-manhood, or growing age. Ask your own heart, and it will teach you. Does it not ring responsive to my poor words this morning? It is Hadad before Pharaoh over again. The genuineness of that feeling, may be tested by this: the sacrifice it will involve. See what Hadad had to give up; see the risks he had to run. To become truly regenerate, sons of God will make a wrench. If you had become a true Christian years ago, it would have been, humanly speaking, kind of natural and easy. But now, for all these years, you have been away in exile. And you have got on, I dont deny it. But what, I repeat, is that yearning in your heart? Why are you not contented? Why cant you be at rest? Will it cost you something to put yourself right now, to go to Jesus, to become a Christian, to give up your world like Hadad, with its positions, and its honours, and its ambitions? Then all the more make the wrench. Ah yes! Thank God for times like these. All through your boyhood, or girlhood, your open youth, your busy, bustling middle life, the world sufficed. Thank God for that dissatisfaction; it is a spur in your lazy sides to send you home. What is happening to you is what happened to Noahs dove. The raven could sit pecking at any corpse on the water, and find its satisfaction there. But doves are doves, and not carnivorous. The dove found no rest for the sole of its foot, and it winged its way back across the black hills of water, back to that great ship that came drifting slowly along. Back to yon window, which is a kind of frame for the face of weather-beaten old Noah, standing there with his hand stretched out so that the weary thing may light. So Christ Jesus comes to weary hearts in London to-day. And He holds out His hand and asks for weary worldlings to light upon it. He will take you into warmth, and light, and love, and peace, and an ark of safety that will ride all storms. Gleaming lightnings may flash past, the last judgment may thunder upon the world, all things be overwhelmed in the wrath that is coming, but your soul has reached its rest, its refuge, its abiding home. (J. MNeill.)
Hadad: the pressure of destiny
David, and Joab the captain of the host of Israel, wrought great desolation in Edom; for six months did Joab remain there with all Israel, until he had cut off every male in Edom. Amongst those who escaped was a little child, comparatively speaking, an infant member of the royal house. He was so little that he could not have made his escape alone, but he was taken care of by certain Edomites of his fathers servants, and in their company he fled into Egypt. Pharaoh was very kind to his royal exile. He gave him an house, and appointed him victuals, and gave him land. With growing years he came into growing favour, and by and by he married the sister of the queen of Egypt. It would seem, then, that he did well to escape from his own ill-treated country, and to put himself under the protection of the mighty and gracious Pharaoh. It came to pass, however, that Hadad (that is the name of the Edomite) said to Pharaoh, I want to go home; let me depart, that I may go to mine own country. Pharaoh was astounded by the inquiry, and began to wonder whether Hadad had been unkindly treated in Egypt, and in the frankest manner he said, What hast thou lacked with me, that, behold, thou seekest to go to thine own country? A very proper question; to which Hadad appears to have returned an ungrateful and insufficient answer--Nothing: howbeit let me go in any wise. You will find the secret in the fourteenth verse of the chapter:--And the Lord stirred up an adversary unto Solomon, Hadad the Edomite: he was of the kings seed in Edom. It was a Divine stirring! It was a restlessness sent from God! It was a hunger created in the heart!
1. Men cannot always give an account of their impulses. We seem to have everything, yet we want something else. What that something else is, we perhaps seldom know, or if we do know, we cannot put the want into words. We have all Egypt, yet we are willing to leave it for Edom.
2. What we mistake, either in ourselves or in others, for mere restlessness may be the pressure of destiny. We blame some men roughly for desiring a change, and when we question the men themselves as to their reason, they tell us that they have been treated well, even handsomely, yet they want to go! Then we condemn them as unreasonable, and we predict many a judgment for them! Alas, how ignorant we are, and how cruel to one another!
3. We may judge of the value of our impulses by the self-denial imposed by their operation. Consider what Hadad had to lose! Except a man deny himself and take up his cross daily, he cannot be moving in the Divine direction. Remember in the cases quoted David was impelled to war, and Samuel to make revelations which must have cost his heart no small strain. Are our impulses towards self-enjoyment?
4. Is it not by some such impulse that the good man meets death with a brave heart? How else could he leave loved ones, home, manifold enjoyment, and social honour? Yet he pines for heaven. I have a desire to depart. Oh that I had wings like a dove
To thee, O dear, dear country,
Mine eyes their vigils keep.
God surely sends this home-sickness into our hearts when He is about to call us up higher.
5. Remember how possible it is to overrule our best impulses. Pharaoh said stop, Hadad begged to be allowed to go. Peter said, That be far from Thee, Lord, but Christ called him an offence, and drove him behind. Grieve not the Spirit. Quench not the Spirit. Is not the Spirit of Christ urging every man to leave the Egypt of sinful bondage? Come out from among them, and be ye separate, saith the Lord. Ye will not come unto me that ye might have life. (J. Parker, D. D.)
Hadad the Edomite (love of country)
This narrative of Hadad comes in as a short episode in the later days of King Solomon, when he was being punished for his defection. The story has an interest of its own. We wish to take this one feature--the love of country--and look at it as implanted in the human heart for a wise and Divine purpose, passing beyond this simple instance, and drawing whatever light we can from Gods providence and Word.
1. The first remark we make is, that it is a feeling not only deep in our nature, as we do not need to show, but acknowledged and approved in the Bible. This has been denied, and some have blamed, while others have praised, the Book on this account; but whether it be to its blame or praise, the feeling is there. We cannot surely fail to perceive that the love of country was employed by God to build up the place He gave the Jewish people in preserving His truth in the long period of darkness, before the time came for the Gospel to go out into the world. Their love was drawn to it before they saw it as the land of Promise. But what purposes are served by this? There is one which may seem low enough to begin with, but which has its own importance. It is one of the ways by which God secures that the earth should be inhabited. There is a dispersive force in the world which began long ago, and which has been going on ever since, the spirit of adventure and energy which seeks action and change; so waste places are peopled and tilled. But there is needed not less an adhesive power to maintain what is gained. The world must have an anchor as well as a sail. Rocky Edom is dear as fertile Egypt, and bleak, storm-struck islands more than southern Edens. If it were not for this, wars for sunny spots would be more common than they are, and kindreds and peoples could not be gathered and held together to build up communities. But the building up of communities is a part of Gods providential design. Each one in its own place brings out its own character, and, in the end, may be found to bring its own contribution to the interests of humanity. We may come to a higher view of this feeling when we think of its effect on the individual man. This love of the native soil has been one of the great springs of the poetry of the race; and whatever we may think of poetry ourselves, we cannot fail to see its power. God, who gives the bird wings for its safety and delight, has given man imagination. It is certainly His gift, if men would only use it for Him. And it can be said with truth that, apart from the region of the spirit itself, it is never more pure and purifying than when it takes for its subject the things of native land and home.
2. Another thought suggested by this feeling is that it leads to acts of great self-sacrifice and endeavour. Next to religion, there is probably nothing in human nature which has called out such a heroic spirit of martyrdom, or such long, persistent labour, as the love of native land. The grandest part of the history of nations has been the period when they have risen for independence and freedom, against the attempts to crush out their liberty or their separate life, and when they have left names of leaders which make hearts of men throb and thrill wherever they arc heard. It is a poor Christianity, because it is not a true humanity, which affects to disregard this. There is an heirloom of stimulus to a whole race in the heroic acts of those who have bequeathed them a name among the nations of the world. There are men who can be reached by the love of fellow-countrymen, when they cannot be moved by the love of their fellow-men; and it is quite possible for a man to have both. The narrower is sometimes more intense and energetic than the wider. In the annals of the civil wars in England, an officer, who had fought in many battles abroad, tells that in his first fight on English ground he heard a cry of agony in his own tongue, and he looked behind him to see who of his men was killed. He discovered that the cry came from the opposing ranks, and then first he realised what a terrible thing it was to kill his own countrymen. There are many who feel it so in our quieter times, and who can be stirred more strongly to save from destitution and death those who speak their own language, and have a nearer blood beating in their heart.
3. Another thought suggested by this feeling is, that it should enable us to understand the hearts, and work for the rights of all men. There is a rule recommended by some religious communities, that their members should have no special friendships; that they should do nothing for each other as friends. And there are some philosophers who defend this. They say that friendship is a barrier which hides from view the qualities of many who are more worthy of regard, that it is a kind of theft from the common good for the benefit of a few, and that, in a higher state of society, friendship will disappear; which amounts very much to saying that if we put out our eyes, so as not to see things that are close to us, we shall be more likely to discover those that are far away. These are the theories of men who have either had no hearts to begin with, or have managed to cover them by cobwebs of speculation. Augustine has said that we may make a ladder of the dead things within us, to climb to the highest; but there is another ladder of living things by which we can rise as high, and by which our sympathies can be travelling to and fro like the angels in the dream of Bethel. The vision begins in the dreamers own breast, and then it passes up into the skies. This is the very way in which God Himself has dealt with us. He came from the limits of the universe into this world, and became our friend, that He might lead us step by step into the fulness of Him that filleth all in all.
4. The last thought we suggest is, that this feeling may help the conception of another and a higher country. It is quite true that we find the spirit of patriotism filling the hearts of men with the highest enthusiasm, and spreading itself over masses of men and long periods, but bringing little spiritual desire. Yet it is one of the ways, as we have said, by which God keeps the heart above sensualism and utter selfishness--a kind of salt that saves nations from entire corruption. We see in the Bible that the thoughts of native land and home are more than any others the figures which God has used to convey to us conceptions about the future. They are more than figures. They have been woven into His plan of education. He made the old patriarchs exiles, in order that He might create in them the longing which went further than any land, behind or before them, in this world. The last view given us of the heavenly world is that of a land and city which have over them a Father and an Elder Brother, and for friends the nations of the saved. (J. Ker, D. D.)
Patriotic sentiment
An American citizen in a foreign city, seeing the meteor flag of his native land floating at the masthead of a ship, is inwardly moved by the associations it revives to patriotic feelings, to emotions of love, to fond anticipations of his return to the joys and repose of his fireside. But of his secret thoughts the people about him know nothing. To them the flag of his country is but as one flag among many others. They meddle not with the secret joys it kindles within his swelling breast. It is even so with the secret of the Lord in a good mans breast. He walks the street like other men. Yet while their thoughts are of things visible and earthly, his are of God and things unseen. He sees God in everything about him. God is communing with him, feasting him on holy thought, quickening his spiritual aspirations, comforting him with assurances of his sonship, and with visions of his incorruptible inheritance. (W. Hoyt, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.