Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	aaron_n	moses_n	silent_a	19	3	10.2418	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A55363	Annotations upon the Holy Bible. Vol. I wherein the sacred text is inserted, and various readings annex'd, together with parallel scriptures, the more difficult terms in each verse are explained, seeming contradictions reconciled, questions and doubts resolved, and the whole text opened / by the late reverend and learned divine Mr. Matthew Poole.	Poole, Matthew, 1624-1679.	1683 (1683)	Wing P2820; ESTC R39678	6,571,344	1,258

desparing sinners sometimes cry out that their sins are greater than God can pardon as some translate Cains words Gen. 4. 13. And since power is applied to Gods wrath in punishing sin Rom. 9. 22. why may it not as well be attributed to Gods mercy in forgiving it Especially if it be considered that even in men revenge is an act of impotency and consequently it must needs be an act of power to conquer their passions and inclinations to revenge and to pardon those enemies whom they could destroy according as thou hast spoken saying 18 The LORD is * Exod. 34. 6. Psal. 103. 8. long-suffering and of great mercy forgiving iniquity and transgression and by no means clearing the guilty * Exod. 20. 5. and 34. 7. visiting the iniquity of the fathers upon the children unto the third and fourth generation a These words may seem to be very improperly mentioned as being a powerful argument to move God to destroy this wicked people and not to pardon then It may be answered that Moses useth these words together with the rest partly because he would not sever what God had put together and partly to shew that he did not desire a full and absolute pardon but was willing that God should execute his vengeance upon the principal authours of this rebellion and leave some character of his displeasure upon all the people as God did but onely that God would not disinherit them ver 12. nor kill all the people as one man ver 15. nor destroy them both root and branch because he had promised not to extend his wrath against them in punishing their sins beyond the third and fourth generation But the truer answer seems to be that these words are to be translated otherwise and in destroying he will not utterly destroy though he visit the iniquity of the fathers upon the children unto the third and fourth generation Of which see the notes on Exod. 34. 7. where all this verse is explained 19 Pardon I beseech thee the iniquity of this people according unto the greatness of thy mercy and as thou hast forgiven this people from Egypt even ‖ Or hitherto until now b After many and great provocations shew thy self still to be the same sin-pardoning God 20 And the LORD said I have pardoned according to thy word c So far as not utterly to destroy them as I threatned ver 12. and thou didst fear and beg the prevention of it ver 15. 21 But truly as I live * Psal. 72. 19. all the earth shall be filled with the glory of the LORD d i. e. With the report of the glorious and righteous acts of God in punishing this rebellious people in manner following That this is the true sence appears both from the particle of opposition and the solemn introduction of them But truly as I live and from the following verses because all these men c. which come in without any note of opposition and have a manifest relation to and connexion with this verse 22 Because all those men which have seen my glory c i. e. My glorious appearances in the cloud and in the Tabernacle and my miracles which I did in Egypt and in the wilderness and have tempted me now these ten times f i. e. Many times A certain number for an uncertain as Gen. 31. 7. Levit. 26. 8. Iob 19. 3. Though some reckon ten times precisely wherein they did eminently provoke God and have not hearkened to my voice 23 * Deut. 1. 35. Psal. 95. 11. and 106. 26. Heb. 3. 17. † Heb. if t●…ey see the land Surely they shall not see the land which I sware unto their fathers neither shall any of them that provoked me see it 24 But my servant * Josh. 14. 6 8 9. Caleb g Ioshua is not here named because he was not now among the people but a constant attendant upon Moses nor was he to be reckoned as one of them any more than Moses and Aaron were because he was to be their chief commander because he had another spirit with him h i. e. Was a man of another temper and carriage faithful and couragious not acted by that evil spirit of cowardize unbelief unthankfulness disobedience which ruled in his brethren but by the spirit of God and hath followed me fully i i. e. Universally and constantly in and through difficulties and dangers which made his partners halt him will I bring into the land whereinto he went k In general Canaan and particularly Hebron and the adjacent parts Ios. 14. 9. and his seed shall possess it l Or shall expell it i. e. its inhabitants the land being oft put for the people of it Compare Ios. 8. 7. and 14. 12. 25 Now the Amalekites and the Canaanites dwelt in the valley m Beyond the mountain at the foot whereof they now were ver 40. And this clause is added either 1. as an aggravation of Israels misery and punishment that being now ready to enter and take possession of the land they are forced to go back into the wilderness or 2. as an argument to oblige them more willingly to obey the following command of returning into the wilderness because their enemies were very near them and severed from them onely by that Idum●…an mountain and if they did not speedily depart their enemies would hear of them and fall upon them and so the evil which before they causelesly feared would come upon them they their wives and their children would become a prey to the Amalekites and Canaanites because God had forsaken them and would not assist nor defend them The verse may be rendred thus And or But for the present the Amalekite and the Canaanite dwell in the valley therefore which particle is here understood as it is in other places to morrow turn ye c. Though some knit these words to the former and read the place thus Caleb and his seed shall possess it to wit the land near Hebron and also the land of the Amalekites and of the Canaanites that dwell in the valley Quest. But how are the Canaanites said to dwell in the valley here when they dwelt in the hill ver 45. and by the sea-coasts Numb 21. 1 Ans. 1. Part of them dwelt in one place and part in other places 2. The word Canaanite may here be understood more generally of all the inhabitants of Canaan to morrow turn ye and get ye into the wilderness by the way of the Red-sea n i. e. That leadeth to the Red-sea and to Egypt the place whither you desired to return ver 3 4. 26 And the LORD spake unto Moses and unto Aaron saying 27 How long shall I bear with o Or pardon as ver 19 20. or spare which words are necessarily and easily understood It is a short and imperfect speech which is frequent in case of anger as Exod. 32. 32. Psal.

were recollecting himself in a pathetical Prosopopoeia q. d. Where is he Where am I with my former bowels that moved me to help them of old that I should now turn to be their Enemy Or Is my hand shortned that I cannot do it And so in the following verses he gives a particular description how kind he had been to them formerly the times mentioned v. 9. and thus God seems to work upon himself the days † Heb. of eternity of old Moses and his people h Or what great things he had done for them by Moses saying Where is he that * Exod. 14. 30. Jer. 2. 6. brought them up out of the sea i Here God speaks of himself as in the former clause viz. that divided the Sea for them being one of the greatest Miracles that ever God wrought for his People it is therefore frequently mentioned by way of encouragement to them when they are in sore troubles with the ‖ Or Shepherds as Psal. 77. 20. shepherd k Or Shepherds viz. Moses that brought out his People as a Shepherd doth his Flock He and Aaron are both joyned Psal. 77. 20. of his flock Where is he that * Neh. 9. 20. put his holy spirit l i. e. Those Abilities and Gifts wherewith God furnished Moses as properly proceeding from the Spirit he can do the like again and qualifie Instruments for his work within him 12 That led them by the right hand m viz. The Strength and Power that God gave to Moses expressed by the Right hand that being usually esteemed the stronger Psal. 16. 8. 20. 6. Or the Rod in his Right hand by which understand also all the wonders that he did for them in Egypt of Moses with his glorious arm n Or that Arm wherewith God gained to himself so much glory being alway present at the Assistance of Moses Deut. 4. 34. Or Moses his Right Hand led by God's glorious Arm as Parents lead their Children that God may have all the glory in the using of his Instruments * Exo. 14. 21. Josh. 3. 16. dividing the water o The Red Sea Exod. 14. 21. and also Iordan Iosh. 3. 15 16. before them to make himself an everlasting name p With reference both to his Power and Providence as respecting either his Aim and End in doing what he did or the Effect of it when it was done It got him Renown 13 That led them through the deep q Shewing that God did not dry up the shallow places but the very depth of the Sea the very Channel which is the deepest part Or between those heaps of waters that stood up as a wall on each side of them which might make it seem terrible and therefore it is ascribed to their Faith Heb. 11. 29. as an horse in the wilderness r Or Plain for so Wilderness is sometimes taken and may be here 〈◊〉 by comparing it to a Valley in the next verse viz. with as much safety as the Horse runs up and down in the plain ground Or with as much ease and tenderness as an Horse led by the Bridle not as men affrighted but soberly and orderly that they should not stumble s This may be taken Metaphorically they came to no harm Or Properly that though the Sea were but newly divided yet it was so dried that the mud as also the unevenness of the ground was not any occasion of their stumbling or their sticking in it probably so dried and smoothed by the wind that God sent as it were to prepare the way before them See Chap. 4. 3 4 5. 14 As a beast goeth down into the valley t A laden Beast goeth warily and gently down the hill or as a Beast goeth down to the vally for Grass that being a Mountainous Country or going down for going along so the word is used Isa. 38. 8. noting the evenness of their passage or alluding to their going down from the shore into that great Channel as the coming out of it is called a going up ver 11. now made through the Sea orderly and compo●…edly not like the Gadaren's Swine through consternation ready to break their necks for hast the spirit of the LORD u i. e. The Lord himself caused him to rest x Led them easily that they should not be over-travelled or ●…all down or come to any injury through wear●…ness thus 〈◊〉 〈◊〉 it chap. 31. 2. and thus God gave them rest from their enemies drowning of them in the Sea and in their safe conduct that they could not annoy or disturb them leading them till he found them a place for resting the word for 〈◊〉 and 〈◊〉 being much of a like notion Zech. 10. 6. pointing at their several rests by the way Num. 10. 33. or it may be read by way of Interrog●…tion as all the foregoing words and be the close of that inquiry and where is the Spirit that caused them to rest or he led them to Canaan the place of their rest so called 〈◊〉 12. 9. and Psa. 9●… 11. so didst thou lead y The Prophet here by an Apostrople doth onely repeat the words in the name of the Jews that he had spake before ver 12. q. d. as thou didst then so maiest thou do again if thou pleasest thy people to make thy self a glorious name 15 * Deut. 26. 15. Look down from heaven z Now they or the Prophet begin to pray and expostulate with God and to argue both from the goodness of his nature and from the greatness of his works that he had done God sees every where and every thing but he is said to ●…ook down from Heaven because there is his throne whereon he si●…s in greatest Majesty and Splendor behold is added to note that he would not onely barely see and look on but that he would behold with regard and respect his poor people in Captivity and behold from the habitation of thy holiness a A description of heaven by a Periphrasis frequently used and explained De●… 26. 15. and of thy glory Where is thy zeal b What is become of that love which of old would not le●… thee suffer thy people to be wronged chap. 37. 32. and thy strength c That Power of thine manifested in those valiant Acts which thou didst put forth for thy people Psa. 145 11 12. and 150. 2. see Ier. 14 9. ‖ Or the ●…titude the sounding * Jer. 31. 20. Hos. 11. 8. of thy bowels d By the sounding thereof may be understood those Sympathizing sighs and compassionate groans that proceed from the bowels when they are affected which being thought the subject of Pity are often by a Metonymy put for compassion and hence proceed those rumblings of the bowels occasioned by strong passions called yern●…ngs it is spoken of God after the manner of men Is all this shut up from me Thou that

relating to such matters as these That here follows a Relation of a Vision is apparent from the punctual description of all its Circumstances To think as some do that this was but a Fiction and Artifice which Eliphaz used that his words might have more Authority with Iob or that this was a Diabolical Delusion seems to be both uncharitable and unreasonable partly because Eliphaz though under a mistake concerning Iob's case was doubtless a wise and good man and therefore would not needlesly make himself a Lyar for Iob's Conviction and partly from the matter of this Vision which is no way suitable to the Nature or Designs of the Devil but holy and agreeable to the Divine Majesty and purity and useful for mens Instruction and Humiliation and Reformation It was therefore a Divine Vision which in that Age and State of the Church before the holy Scriptures were written was the usual way of Gods discovery of his Mind to those that sought to him a thing a Heb. A word to wit from God as Prov. 13. 13. a Doctrine or Message was ‖ Heb. by stealth secretly brought to me b Heb. was stoln or brought by stealth into me i. e. privately and secretly as the word of God used to come to the Prophets being spoken in their Ear as it was to Samuel 1 Sam. 9. 15. and the like to Moses so as Pharaoh though present could not hear nor observe it Exod. 11. 1. with a low and still voice a secret Whisper This is opposed to the more publick Delivery of Gods Word by the Prophets to the People which was done by crying aloud Isa. 58. 1. and mine Ear received c i. e. I heard a little thereof d Or a parcel thereof i. e. of Gods word not of that particular Word which God had now delivered to Eliphaz which doubtless God would so speak that he to whom he directed his Speech might hear it all and Eliphaz certainly would be as careful not to lose a Syllable of it but a parcel of Gods Word in General which this indeed was And withal this may be a modest and humble Expression arising from a deep sense of his own Infirmity and the small measure of his knowledge of divine things whereof he knew only some little fragments and parcels as Paul said We know but in part 1 Cor. 13. 9. As if he had said Many I doubt have more familiar acquaintance with God and more full Revelations from God than I can pretend to but a little of that Treasure God hath been pleased to impart to me 13. * Chap. 3●… 1●… In thoughts e In the midst of my Thoughts or by reason of my thoughts my perplexing thoughts The word properly signifies a branch and thence a Thought as 1 King 18. 21. which proceeds from the Mind as Branches from a Tree and a perplexing thought which is entangled like the Branches of a Tree These thoughts were the occasion of the following Fear from the Visions of the Night e In the midst of my Thoughts or by reason of my thoughts my perplexing thoughts The word properly signifies a branch and thence a Thought as 1 King 18. 21. which proceeds from the Mind as Branches from a Tree and a perplexing thought which is entangled like the Branches of a Tree These thoughts were the occasion of the following Fear when deep sleep falleth on men f This may belong either to the thoughts last mentioned or to the Fear following both which did arise from the Visions of the Night i. e. from the great importance and the terribleness of such Visions whereof probably he had had former Experience and now had an Expectation of another of them which God had raised and wrought in him to prepare him the better for the reception of it Visions differed from Dreams herein that God imparted his Mind to a man in Dreams when he was asleep but in Visions when they were awake And these Visions sometimes happened by day as Luk. 1. 22. Act. 10. 17. and 26. 19. but most frequently by night whence we read of Vision or Visions of the night as Gen. 46. 2. Iob 20. 8. and 33. 15. And such this was which made it the more terrible f In the dead of the Night when men usually are in a deep sleep though Eliphaz was not now asleep as appears from the nature of a Vision and from the following words 14. Fear † Heb. met me came upon me g Either caused by the apparition following or sent by God to humble him and to prepare him for the more diligent attention to reverent reception of and ready compliance with the divine Message and trembling which made ‖ Heb. the multitude of my bones all my Bones to shake 15. Then h Heb. And or For as this particle is oft used So this was the reason of the foregoing Thoughts and Fear a Spirit i An Angel in some visible shape otherwise he could not have discerned it nor would have been affrighted at it passed before my face the Hair of my Flesh k i. e. Of my Body as Flesh is taken Gen. 2. 24. Psal. 16. 9. and 119. 120. stood up l Through that excessive horrour caused by so glorious unusual and terrible a presence Which God used to excite in men upon such occasions to convince them that it was not a vain Imagination or Illusion but a real Vision and Revelation and that from God 16. It stood still m Having passed by him too and again he made a stand as one that had some business with him and addressed himself to speak to him but I could not discern the form thereof n To wit exactly and distinctly so as to know what or who it was An Image was before mine Eyes o I saw some corporeal or visible Resemblance though in a confused manner † Or I heard a still voice there was silence p The Spirit which possibly had made some noise with his motion now standing still made no noise all other persons and things about me were silent and I also kept in my Voice and Breath as much as I could that I might distinctly hear what I perceived the Spirit was speaking to me In the Hebrew the words run thus Silence and a voice i. e. A silent or still or low voice by a very common figure called Hendiadis I heard and I heard a voice saying 17. Shall mortal Man be more just than God q The Sense is Thou O Iob dost presumptuously accuse God for dealing harshly and unrighteously with thee in sending thee into the World upon such hard terms and punishing an innocent and righteous man with such unparallel'd severity but consider things calmly within thy self If God and thou come to a Trial before any equal Judge canst thou think that thou wiltst go away justified and the great God shall be condemned No righteous man will