Selected quad for the lemma: fire_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
fire_n	earthquake_n	lord_n	wind_n	4,960	5	10.8107	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A46811	Annotations upon the remaining historicall part of the Old Testament. The second part. to wit, the books of Joshua, Judges, the two books of Samuel, Kings, and Chronicles, and the books of Ezra, Nehemiah, and Esther : wherein first, all such passages in the text are explained as were thought likely to be questioned by any reader of ordinary capacity : secondly, in many clauses those things are discovered which are needfull and usefull to be known ... and thirdly, many places that mights at first seem to contradict one another are reconciled ... / by Arthur Jackson.	Jackson, Arthur, 1593?-1666.	1646 (1646)	Wing J65; ESTC R25554	997,926	828

the impotencie or her rage and passion which God by his all-ruling providence did now make use of for the preservation of his Prophet for else she would never have sent him word what she meant to do thereby giving him warning as it were to be gone Concerning this form of swearing So let the gods do to me and more also c. See the note Ruth 1.17 Vers 3. And when he saw that he arose and went for his life and came to Beersheba c. That he might not be exalted in mind because of those great wonders that had been wrought by him the Lord suffered him to be over-born with fears that he might see his own weaknesse insomuch that he who erewhile feared not Ahab and all his Baalites did now at the threats of a woman not onely flie into another kingdome the kingdome of Judah where good Jehoshaphat then reigned yea to the uttermost parts of that kingdome to Beersheba that was southward in the farthest part of all that land but also from thence withdrew himself into the wildernesse not as suspecting any evil from good Jehoshaphat the king of Judah but as fearing lest Ahab or Jezebel should send some or other into Judah to dispatch him there and happely the rather because there was too great correspondence betwixt Jehoshaphat and them and therefore when he went from Beersheba because he would not expose him to the wants of the wildernesse and because being alone he might the better hide himself he left his servant there Vers 4. And he requested for himself that he might die c. The misery that at present he underwent made him now as desirous to be rid of his life as before he was solicitous by flight to preserve it especially considering that dying here in an ordinary way Jezebel and her Baalites could not triumph over him It is enough saith he that is I have lived long enough I know I must die for I am no better then my fathers that have all dyed before me and therefore since my life is full of nothing but troubles and misery I desire to end my dayes presently Vers 6. And he looked and behold there was a cake c. This word behold intimates how wonderfull it was to him he not knowing from whence it came Vers 7. Arise and eat because the journey is too great for thee c. Though Elijah happely had not pitched upon the place whither he meant to go yet the Lord gives him notice that so farre and long he should still wander that it was fit he should well refresh himself with that provision which by his angels he had now sent to him Vers 8. And he went in the strength of that meat fourty dayes and fourty nights unto Horeb the mount of God So called because there the Lord appeared to Moses in a burning bush and there afterwards he gave the law to the Israelites How the strength of this meat could sustain Elijah so long it is needlesse to enquire since it was done miraculously by the command of God as he was pleased to sustain Moses as long without food so he was pleased by the strength of one meal thus to sustain Elijah thereby to shew with how little he can uphold the life and strength of his servants if they be brought into straits However observable it is that both Christ Moses and Elijah who appeared together when Christ was transfigured did each of them fast in their severall times fourty dayes and fourty nights without any sustenance Vers 9. What doest thou here Elijah As if he should have said why art thou not amongst my people executing the office of a prophet amongst them to which I have called thee Vers 10. And he said I have been very jealous for the Lord God of hosts c. That is I have been zealous for thy glory and worship and grieved in thy behalf to see thy people forsake thee and go a whoring after strange gods yea and I have opposed what in me lay the horrible apostacie of the times and hereby I have incensed the adversaries against me so that they seek to slay me as they have done the rest of the prophets and this is the reason I am here forced to hide my self but howsoever observable it is that the prophet makes not a direct answer to the question propounded but chooseth rather to imply the cause of his fear and flight then plainly to confesse that he fled thither which was his fault for fear of Jezebel For the children of Israel have forsaken thy covenant thrown down thine altars c. That is the altars in the high places whereon the people had formerly sacrificed before the temple was built by Solomon for though it was a sinne to offer sacrifice upon any altar but that at the temple in Jerusalem and therefore those kings that pulled down these altars and took away these high places are highly commended for it yet the Israelites not doing it for this reason but onely out of their zeal for Baal that his worship might be promoted and that there might not be any memoriall left of the true God in the land of Israel it is reckoned as a sinne in them and a manifest proof of their bitter hatred of the true religion from which they were revolted Thus these words are usually understood by Expositours yet there may be another probable sense given of them they have thrown down thine altars that is they have destroyed thy worship to wit by restraining men from Gods altar at Jerusalem I even I onely am left and they seek my life to take it away That is there is none left but my self that do openly plead thy cause against thine enemies all the rest being either slain or hiding themselves chap. 18.13 Vers 11. And behold the Lord passed by c. That is the glory of the Lord wherewith he was pleased to manifest himself at present to his servant Elijah Thus in the first words the generall summe of the whole vision is expressed and then in the following words we are told more particularly how this was done first there was a great and strong wind that rent the mountains and brake the rocks in pieces before the lord then after that there was an earthquake and after that a fire but the Lord was in none of these that is the Lord did not in these appear to Elijah speak and make known his will to him as he did afterward these were but glorious forerunners of Gods presence but then at last there came after the fire a still small voice and then the Lord appeared to him and instructed him what he should do Now the end of this vision or apparition I conceive was first to humble Elijah with those terrible foregoing signes of Gods Maiestie and power that so he might with the more awfulnesse and sear and readinesse to obey hearken unto that which God should say to him and withall acknowledge Gods mercy in that he

did not overwhelm him with his terrours and judgements notwithstanding his cowardise in withdrawing himself from the work of his calling but was content to deal with him in such a gentle and gracious manner as at present he did Secondly to strengthen his faith in Gods protection by letting him see that God who had all the creatures at his command was able if he saw cause to destroy and consume all his enemies even in a moment And thirdly to instruct him how he was purposed to deal with his enemies thereby to appease the griefe and discontent of his spirit concerning them and then a chief part of the significancie of this apparition must consist in this that God was not in the wind nor in the earthquake nor in the fire as is noted vers 11.12 namely that though the Lord were of infinite power to destroy all his wicked adversaries and could by divers terrible and unresistable judgements punish Ahab and Jezebel and other his proud persecutours yet he would rather still deal with them according to his wonted long suffering and patience by the still and gentle voice of the ministery of his prophets or happely that though he could sweep them away instantly with his judgements yet rather he would effect their ruine in his good time in a more secret hidden and tacit way Yea and fourthly it is not improbable which some also adde that hereby likewise was signified that Gods saving manifestation of himself is not to be expected in the terrours of the law but in the still and gracious voice of the Gospel Vers 13. He wrapped his face in his mantle and went out and stood in the entring in of the cave The Lord did before enjoyn Elijah to come up out of the cave and to stand upon the mount before him vers 11. and no doubt he went immediately up at least to the mouth of the cave else could he not have seen the fire that passed before the Lord but yet it seems there he stayed and kept himself somewhat inward till knowing that with that still small voyce the Lord would appear to him he then went out to the very entring in of the cave onely withall casting his mantle about his face which he did out of an awfull fear of Gods majesty as Moses did Exod. 3.6 concerning which see the notes there There came a voice to him and said What doest thou heare Elijah The very same question that God had propounded to him before he now propounded again either thereby to let him know that it was he that now spake again to him or that his former reply was no sufficient excuse for his deserting those propheticall employments to which God had called him or else that Elijah returning the same answer that he had formerly given him the Lord might thence take occasion to give him that further satisfaction concerning his fears and directions what he should do which now he intended him Vers 15. Anoint Hazael to be king over Syria c. We reade that Elisha foretold Hazael that he should be king of Syria 2. Kings 8.13 and that a young Prophet by Elishaes directions did long after this anoint Jehu king of Israel 2. Kings 9.1 6. and here in the following words is expressed that Elisha was called to be a Prophet by the casting of Elijahs mantle upon him vers 19 20 21. but that Hazael or Elisha were ever anointed we reade not nor that Jehu was anointed by Elijah and hence the most Interpreters do hold that by anointing here is meant onely the designing of them to their offices and that this Elijah did to Hazael and Jehu by appointing Elisha to do it when he was gone and to Elisha by casting his mantle upon him whereupon he had presently the gift of prophesie that unction of Gods spirit whereof the outward anointing was a signe But rather I think we may say that Elijah did what now he was enjoyned that is that he did indeed anoint Hazael Jehu an Elisha though it be not expressed and indeed to what end was Elijah now presently to go to Damascus if it were not to anoint Hazael Vers 17. Him that escapeth the sword of Hazael shall Jehu slay Though Israel suffered most of Hazaels crueltie in the latter dayes of Jehu 2. Kings 10.32 In those dayes the Lord began to cut Israel short and Hazael smote them in all the coasts of Israel and in the dayes of Jehoahaz his sonne 2. Kings 13.1 3. yet in the dayes of Joram the sonne of Ahab before Jehu did Hazael begin to afflict Israel as is evident by the battel which Joram fought with Hazael 2. Kings 8.28 Now with respect to this it is said here that him that escapeth Hazaels sword shall Jehu slay And him that escapeth from the sword of Jehu shall Elisha slay That is say the most Expositours by threatning them and adjudging them by a propheticall spirit to those calamities and to that destruction which afterward fell upon them and indeed we find the like expressions which upon this ground the Lord elsewhere useth concerning his Prophets as Jer. 1.10 See I have this day set thee over the nations and over the kingdomes to root out and to pull down and to destroy and to throw down to build and to plant and Hos 6.5 Therefore have I hewed them by the prophets I have slain them by the words of my mouth Some Expositours adde further that these words are particularly intended concerning those children of Beth-el that were torn by two she beares immediately upon Elishaes cursing them in the name of the Lord 2. Kings 2.24 and concerning those that died of the famine that was in Samaria which it seems indeed Elisha had beforehand threatened should come upon them because the king was so enraged against the Prophet for it God saith he do so and more also to me if the head of Elisha the sonne of Shaphat shall stand on him this day But because these things were done before the dayes of Jehu and these words seem plainly to speak of something to be done after Jehu had begun to execute Gods wrath upon them him that escapeth from the sword of Jehu shall Elisha slay I rather think that this is meant of some other judgements not expressed in the story which upon the prophecying or prayers of Elisha did after that fall upon the idolatrous Israelites yea perhaps the people might be wonne by Elisha to do some execution upon the Baalites as they were formerly by Elijah 1. Kings 18.40 Vers 18. Yet have I left me seven thousand in Israel c. That is many thousands that have not worshiped Baal and this is added to comfort Elijah concerning that complaint of his I even I onely am left vers 14. because they used not onely to bow and kneel before their idols but also to kisse them according to that Hos 13.2 Let the men that sacrifice kisse the calves or if they could not come so near their idol-gods