Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	elias_n	zeal_n	zealous_a	41	3	10.3788	5	false

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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

kingdome so that till the one and thirtieth yeare of Asa he was not settled in the throne of Israel yet because he was first made king when he slew Zimri therefore it is added he reigned twelve yeares to wit from his first election for otherwise if we account his reigne from the one and thirtieth yeare of Asa when he was settled in the throne to the eight and thirtieth yeare of Asa when he dyed and his sonne Ahab succeeded him vers 29. it is manifest then that he reigned according to that account but eight yeares Vers 24. And he bought the hill Samaria c. This is given as the reason why it is said in the foregoing verse that he had reigned but six yeares in Tirzah it was because Zimri having burnt the royall pallace in Tirzah Omri bought the hill which was called Samaria of Shemer the owner of it and thereon built the citie Samaria which he made his royall citie the metropolis of his kingdome and so the other six yeares of his reigne he lived there Vers 26. For he walked in all the way of Jereboam c. If he onely continued in the sinnes of Jeroboam how is this rendered as a reason of that which is said before in the former verse that he did worse then all that were before him surely because having seen such fearefull effects of Gods wrath against the former kings of Israel for this their idolatry he notwithstanding continued obstinately therein as it were purposely to provoke the Lord yea and happely did with more violence force and presse the people to that idolatry whence we see there is mention made Mich. 6.16 of the slatutes of Omri to wit concerning that their idolatrous worship of the golden calves Vers 31. He took to wife Jezabel the daughter of Ethbaal king of the Zidonians and went and served Baal c. This wife of Ahabs proved a most wicked wretch and a cruell scourge to the people of God we see Jehu complained of her witchcrafts and whoredomes 2 Kings 9.22 and it is often mentioned that she was the great persecutour of Gods prophets and the great promoter of the idolatry of Baal in the land and therefore it is that S. John cals that false prophetesse that in his time in the Church of Thyatira had seduced many to uncleannesse and idolatry Jezabel Revel 2.20 Baal it seems was the god of the Zidonians and so Ahab marrying a wife from thence did soon set up his wives god in the land of Israel Now this idolatry was farre worse then that of Jeroboams for in that though they had idols to wit the golden calves yet in them they pretended the worship of the true God but in the other they worshipped Baal as their god as is evident in that of Elijah to the Israelites chap. 18.21 If the Lord be God follow him but if Baal then follow him and so again vers 27. Cry aloud for he is a god c. Vers 34. In his dayes did Hiel the Beth-elite build Jericho c. This is here added to shew how many yeares after the curse which Joshua denounced was accomplished Josh 6.26 and that happely the rather as an instance of the horrible profanenesse and contempt of God in these dayes of Ahab for though Jericho belonged to the tribe of Benjamin yet it was at this time it seems under the power of the king of the ten tribes Hitherto Jericho had continued a heap of rubbish no man daring to hazard that curse by rebuilding of it but now this bold wretch Hiel the Beth-elite that is that dwelt in Beth-el undertook the work and paid dearly for it as Joshua had threatned See the note upon Josh 6.26 CHAP. XVII Vers 1. ANd Elijah the Tishbite who was of the Inhabitants of Gilead said unto Ahab c. Of all the Prophets that God raised up in the kingdome of Israel we find not any of whom so many strange passages are recorded both for his courage and miracles as there are of Elijah and therefore at the transfiguration of Christ Matth. 17 3. Elijah as chief of the prophets appeared together with Moses talking with Christ to signifie that both Moses and the prophets had in their severall seasons given testimony to Christ The people of Israel were never so corrupt as they were at this time for now the worship of Baal was established in the land and the worship of the true God was quite disregarded and the prophets and servants of God that would not bow to Baal were persecuted and slain as Elijah complaines chap. 19.10 and yet there were never more prophets sent unto them then there was at that time we see that Obadiah hid an hundred of them in caves chap. 18.13 nor never more glorious prophets as we see amongst the rest in this Elijah a man of transcendent courage and zeal as sitted for these corrupt times whence it is said of the Baptist who in his ministery was also fiery and fervent Luke 1.17 And he shall go before him in the spirit and in the power of Elias c. Against Ahab and Jezabels zeal to promote Idolatry the Lord raised up a prophet that should be as zealous for the opposing of their idolatry and the defence of Gods true worship as we see in this his first encounter with Ahab As the Lord God of Israel liveth saith he before whom I stand that is whom I continually serve according to that in Deut. 10.8 The Lord separated the tribe of Levito beare the ark of the covenant of the Lord to stand before the Lord or in whose presence I now am who is therefore a witnesse of the truth of that which I say there shall not be dew nor rain these yeares but according to my word that is there shall not be dew nor rain these ensuing yeares till I from the Lord shall say that again it shall rain Elijah moved with the horrible wickednesse of Ahab and Jezabel and particularly perhaps with their contempt and scorn of Gods prophets did it seemes by the instinct of Gods spirit pray that the Lord would shut up the heavens for some yeares and not suffer it to rain till he sought unto God that it might rain that so the wrath of God against the iniquitie of those times might be discovered and the pretious account he makes of his Prophets might be manifested and being by the same spirit of God assured that his prayer was heard he came to Ahab and threatned him before hand as is here expressed that he might see it was of God with this approaching drought and as he threatned it came to passe for three yeares and six moneths it rained not Jam. 5.17 Vers 3. Turn thee eastward and hide thy self by the brook Cherith c. When Elijah was gone from Ahab or at least when Ahab began to see there was no rain indeed for a long time as Elijah had said he began to be nettled with his words and enraged against the Prophet

therefore he must suffer for it yea the father must deliver his own sonne to death this they demanded peremptorily and nothing else would serve their turn wherein we see how God tryed the faith of Gideon in this first act of his obedience to Gods command Vers 31. And Joash said unto all that stood against him Will ye plead for Baal c. It seems that Joash had hitherto himself been a worshiper of Baal either therefore God did now extraordinarily change his mind and move him thus to plead against Baal or else Gideon had acquainted his father with the vision he had seen and so wonne him to approve of his fact and to desire the suppressing of that idol-worship which formerly himself had practised or else being a man indifferent for matters of Religion he sayes this to save his sonne not being very zealous for his idol-god as pretending it a wrong to plead for Baal as if he could not plead for himself Vers 32. Therefore on that day he called him Jerubbaal saying Let Baal plead against him c. As it were in memorie of this fact and to testifie his resolution to defend him in it For Jerubbaal is by interpretation Let Baal plead for himself In 2. Sam. 11.21 he is called Jerubbesheth Vers 33. Then all the Midianites and the Amalekites and the children of the East were gathered together and went over and pitched in the valley of Jezreel That is they came over Jordan for they came out of the east and pitched in the valley of Jezreel which was in the tribe of Manasseh Josh 17.16 And the children of Joseph said The hill is not enough for us and all the Canaanites that dwell in the land of the valley have chariots of iron both they which are of Bethshean and her towns and they who are of the valley of Jezreel and borders upon Issachar Josh 19.18 and not farre therefore from Ophrah where Gideon was there was another Jezreel in the tribe of Judah Josh 15.56 But the city which gave the name to this valley was in the tribe of Manasseh where the kings of Israel had a stately pallace 1. Kings 21.1 And it came to passe after these things that Naboth the Jezreelite had a vineyard which was in Jezreel hard by the pallace of Ahab king of Samaria Vers 34. But the Spirit of the Lord came upon Gideon That is God by his Spirit did work upon him in an unusuall manner by stirring up in him a zealous desire to go against the Midianites and furnished him with all gifts requisite for the service he had called him to and because happely his carriage of himself in the businesse was such that every one might plainly see that it was a Spirit above that of mans that carried him on in this work therefore is it that in the Hebrew the word is clothed But the Spirit of the Lord clothed Gideon And he blew a trumpet and Abiezer was gathered after him That is his own family the Abiezrites who now saw their folly in opposing him in Baals behalf or if not so were at least in their necessity glad to cleave to him Vers 35. And he sent messengers throughout all Manasseh c. That is both those within and those without Jordan And he sent messengers unto Asher and unto Zebulun and unto Naphtali and they came up to meet them The meaning is that he sent messengers to all the neighbouring tribes except Ephraim which occasioned that quarrell related afterwards in the eight chapter and so from all these tribes there came many in to Gideon for that is the meaning of the last clause And they came up to meet them that is from these tribes there came many to meet and to joyn themselves with those forces he had already gathered Vers 37. Behold I will put a fleece of wooll on the floore c. See the former note vers 13. No doubt Gideon had respect in these two following signes which he desired onely to be assured of Gods will concerning the event of his fighting with the Midianites and happely thereby to encourage his followers and souldiers whom he gathered together yet herein also we have a sweet resemblance of Gods dealing with the Jews first and afterward with the Gentiles the doctrine of salvation and spirit of grace are often in the Scripture compared to a dew distilling down from heaven Deut. 32.2 My doctrine shall drop as the rain my speech shall distill as the dew as the small rain upon the tender herb and as the showers upon the grasse Hos 14.5 I will be as the dew unto Israel he shall grow as the lillie and cast forth his roots as Lebanon A long time the Jews were filled with this dew whilst all the nations of the earth besides were dry and barren Psal 147.19 20. He sheweth his word unto Jacob his Statutes and judgements unto Israel He hath not dealt so with any nation and as for his judgements they have not known them But now since Christs coming this fleece the people of the Jews are become dry whilst all nations of the earth about them are continually watered with this dew of grace Psal 107.33 34 25. He turneth rivers into a wildernesse and the water springs into dry ground A fruitfull land into barrennesse for the wickednesse of them that dwell therein He turneth the wildernesse into a standing water and dry ground into water springs Esa 35.6 7. Then shall the lame man leap as an hart and the tongue of the dumbe sing for in the wildernesse shall waters break out and streams in the desert Esa 43.19 20. Behold I will do a new thing now it shall spring forth Shall ye not know it I will even make a way in the wildernesse and rivers in the desert The beasts of the field shall honour me the Dragons and the Owls because I give waters in the wildernesse and rivers in the desert to give drink to my people● my chosen CHAP. VII Vers 1. THen Jerubbaal who is Gideon and all the people that were with him rose up early and pitched beside the well of Harod Which signifieth fear probable it is therefore that it was so called from the fear of those cowardly Israelites which here forsook their Captain and brethren Vers 2. The people that are with thee are too many for me to give the Midianites into their hands lest Israel vaunt themselves c. The whole army that Gideon had gathered when they were all together was but two and thirty thousand and the Midianites on the other side were at least a hundred thirty and five thousand for there were an hundred and twenty thousand of them slain in the first overthrow and the remainder that were left with Zebah and Zalmunna were fifteen thousand chap. 8.10 So that the Midianites were above foure times so many as the Israelites when Gideon had his whole army together Now considering first this great disproportion that was already betwixt the forces of

and refused any longer to pay the tributes of an hundred thousand lambes and an hundred thousand rammes with their wool which hitherto he had paid yearely to the kings of Israel chap. 3.4 5. Vers 2. And Ahaziah fell down through a lattesse in his upper chamber c. Walking in his palace of Samaria some grate in the floor of his chamber whereby perhaps light was conveyed to the lower room did suddenly break and so he fell through and was mortally bruised with the fall and thus God began already to cut off the accursed posterity of wicked Ahab Indeed it may well seem somewhat improbable that there should be lattesses in the upper chambers of a kings palace to let in light to the chambers beneath them and therefore some understand by the word here translated the upper chamber the flat roof of his house and by the lattesse the battlements that used to be about the roofs of their houses Deut. 22.8 and indeed for the reason before alledged I make little question but that it was either the battlements on the house top or some rails with lattesses or crosse barres in some gallery adjoyning to his upper chamber not unlike to our belconies whereon the king leaning they brake and so he fell through and was mortally bruised And he sent messengers and said unto them Go enquire of Baal-zebub c. That is the God of flies why he was so called it is uncertain whether because it was said that this God appeared to his priests in the likenesse of a flie and so buzzed his oracles into their eares or because of the swarms of flies that were continually in his Temple by reason of the multitude of sacrifices that were there daily slain or rather because they supposed this their idol-god called here the god of Ekron had power over the flies wherewith in those hot countreys they were much annoyed especially in Ekron which stood in a moist wet countrey near the sea or perhaps in remembrance of some grievous judgement of flies from which they conceited this their God had delivered them but howsoever certain it is that this idol in time grew very famous and thence the Jewes afterwards used to call the prince of Devils Beelzebub Matth. 12.24 Vers 5. And when the messengers turned back c. Some Expositours conceive that so soon as Elijah had delivered that message which God had given him in charge to Ahaziahs messengers on a suddain he was taken away out of their sight for so they understand the last words of the foregoing verse and Elijah departed that is he immediately vanished away and that this it was that so affrighted the messengers that they durst not go on in their journey but I rather think with others that Elijahs telling them the secret message which they were sent about and his foretelling the kings death made them encline to think he was a prophet and thereupon to return presently to the king that sent them Vers 8. And they answered him He was an hairy man c. This may be meant either that Elijah had much haire on his head or face or else that he had a hairy mantle about him and such indeed it seems was the usuall habit of the prophets in these times suitable to the chief subject of their preaching to wit repentance Zachary 13.4 Neither shall they wear a rough garment to deceive and therefore it was that the Baptist that he might be known to be a prophet and that second Elijah that was foretold should be sent amongst them Mal. 4.5 was clad after the same manner as Elijah was Matth. 3.4 And the same John had his raiment of Camels haire and a leathern girdle about his loyns and his meat was locusts and wild honey Vers 9. Then the king sent unto him a captain of fifty with his fifty c. To wit to apprehend him as resolving doubtlesse to take away his life to which it is probable his mother Jezebel did vehemently provoke him howsoever herein was the madnesse of his rage notably discovered had he not thought Elijah armed with a power above that of man what needed he have sent a troop of souldiers to apprehend one poore unarmed man and if he did think so what a desperate folly was it to fight against the Almighty And he spake unto him Thou man of God the king hath said Come down This he spake by was of derision and scorn as if he should have said you that boast your self to be a man of God and under that pretence take liberty to send what bold messages you please to your king know that the king by me commands you to come down and if you obey not his command here I have those that will fetch you down Vers 10. If I be a man of God then let fire come down from heaven c. If I be indeed a man of God as you onely term me in scorn and derision let it be manifest in the coming of that to passe which I now foretell even that fire may come down from heaven and consume thee and thy fifty this he denounced against them out of a singular zeal for Gods glory and by a speciall instinct of Gods spirit and therefore when the disciples of Christ out of a carnall desire of revenge would have imitated this act of Elijah they were reproved by our Saviour the rather because they in regard of the Gospel that were called to preach were more especially to shew all meeknesse and gentlenesse to men and to desire rather to save then to destroy Luke 9.54 55. And when his disciples James and John saw this they said Lord wilt thou that we command fire to come down from heaven and consume them even as Elias did But he turned and rebuked them and said Ye know not what manner of spirit ye are of c. Vers 11. O man of God thus hath the king said Come down quickly To expresse his bold resolution and that he feared not to execute the kings command because of that terrible end which befell the former captain and his fifty he not onely injoyns the prophet to come down but presseth him also to do it speedily as implying that he would not be delayed but would dragge him down by force if he would not yield instantly Vers 13. And the third captain of fifty went up and came and fell on his knees before Elijah c. Though he had not so much faith and courage and goodnesse in him as to disswade the king from sending again or to refuse to obey his command yet out of the feare of that vengeance that fell upon those that were sent before he humbled himself before the prophet and sued to him to spare their lives Vers 16. Thou shalt not come down off that bed on which thou art gone up c. We reade not of any violence that the king offered to the prophet when he was come to him though thus boldly he seconded by word of

mouth that message which he had formerly sent him by his servants so mightily did God over-aw him that erewhile was so resolute to be revenged on the prophet and happely the unexpected confidence of the prophet in delivering this message made him feare that he came armed with power from God to execute some judgement on him and so that might over-aw him Vers 17. And Jehoram reigned in his stead in the second yeare of Jehoram the sonne of Jehoshaphat c. Ahaziah dying without children his brother Jehoram a second sonne of Ahab chap. 3.1 reigned in his stead But may some say Ahaziah his brother began to reign in the seventeenth yeare of Jehoshaphat 1 Kings 22.51 Jehoram therefore though we should assigne to Ahaziahs reigne two complete yeares as is there said must needs succeed in the nineteenth yeare of Jehoshaphat who reigned in all twenty five yeares 1 Kings 22.42 and how is it then said that he began his reigne in the second yeare of Jehoram the sonne of Jehoshaphat I answer that Jehoshaphat in the seventeenth yeare of his reigne when he went with Ahab to recover Ramoth Gilead from the Syrians designed as king his sonne Jehoram and though when he returned he reassumed the government into his own hands yet the eighteenth yeare of his reigne wherein Jehoram the sonne of Ahab entred upon the crown of Israel chap. 3.1 is here called the second yeare of Jehoram his sonne as counting from his first designement to the crown in the life of his father CHAP. II. Vers 2. ANd Elijah said unto Elisha Tarry here c. God had revealed to Elijah that he should be taken up to heaven as is manifest vers 9. and withall had enjoyned him first to visit those schools of the prophets which were at Beth-el and Jericho that he might both by his counsell and prayers leave a blessing amongst them before his departure and perhaps that he might put into their hands that prophecy against Jehoram the king of Judah which some yeares after was to be delivered to him whereof mention is made 2. Chron. 21.12 And there came a writing to him from Elijah the Prophet c. Elijah therefore addressing himself to this journey immediately after which he was to be taken up into heaven either because he knew not what witnesses God would allow to be present at that miraculous act and affected not the spreading of his fame thereby or because he desired to be alone that he might the better prepare himself for this his strange passage to heaven or because he desired to trie the constancie of Elishaes love or whether the Lord had revealed any thing to him concerning his rapture or lastly to make him the more desirous to go along with him when he was going from Gilgal he advised Elisha to stay there Vers 3. Knowest thou that the Lord will take away thy master from thy head to day This phrase of taking away Elijah from the head of Elisha is either used to imply that he should be taken upward to heaven or else rather in relation to the manner of their sitting in the schools of the Prophets where Elijah as the father and teacher of the Prophets used to sit in a higher place as it were above their heads and Elisha and the rest at a lower place as it were at his feet as it is said of the Apostle Paul Acts 22.3 that he was brought up at the feet of Gamaliel And he said Yea I know it hold you your peace The Lord had revealed to Elisha that his master should be that day taken up into heaven yea as it seems he had enjoyned him to attend diligently his going away and had perhaps promised him that if he saw him when he was taken up from him he should have a double portion of Elijahs spirit as Elijah afterwards told him vers 10. So eagerly therefore did he intend the expectation of this miraculous rapture of his master that he was loth to entertain the least discourse with the Prophets lest his master should on a sudden be taken away and he not see it and therefore he answers them so shortly Yea I know it and enjoyns them presently to hold their peace Vers 7. And fifty men of the sonnes of the prophets went and stood to view afarre off To wit to see the assumption of Elijah into heaven and thus by Gods providence there were many eye-witnesses of this miracle and so likewise had Christ many eye-witnesses of his resurrection and ascension 1. Cor. 15.5 6. c. and Acts 1.9 Vers 9. Elijah said unto Elisha Ask what I shall do for thee before I be taken away from thee Thus it was also with Christ John 16.23 Whatsoever you shall ask the father in my name I will give it you Ephes 4.8 When he ascended up on high he led captivitie captive and gave gifts unto men And Elisha said I pray thee let a double portion of thy spirit be upon me That is say some the gift of prophesie to foretell future things and the gift of working miracles and others conceive that he asked twice as much of the gift of the spirit as Elijah had out of a zealous unsatisfied desire to promote Gods glory and to do good to his people and accordingly say they whereas Elijah wrought eight miracles Elisha wrought sixteen but I rather conceive that hereby is meant onely a great and eminent measure of the gifts of the spirit double in regard of the other Prophets as alluding to the priviledges of the first-born Deut. 21.17 he was to succeed in the room of Elijah 1. Kings 19.16 He was to be a father to the schools of the Prophets and to be chiefly imployed in opposing the corruptions of the times and therefore he craves a double portion of his spirit that he might be furnished according to the eminencie of the place and work he was to undertake Vers 10. And he said Thou hast asked a hard thing c. That is that which God doth very rarely afford to any man no not to his servants the Prophets so that to obtain this for thee from God thou mayest well think it is no easie thing Neverthelesse saith Elijah if thou see me when I am taken from thee it shall be so unto thee and this Elijah prescribed as the condition of his obtaining his desire because though the seeing of Elijah when he was taken away could no way be an advantage in it self to draw down a double portion of his spirit upon Elisha yet this would be both a triall of his faith which where it is in truth makes men with much vigilancie and intention of mind wait for the accomplishment of Gods promises and that in the use of the means which he hath appointed how unlikely soever they seem to be for the procuring of the promised blessing in the eye of our reason and might also inform him how vehement his desire ought to be in seeking to obtain that great