Selected quad for the lemma: enemy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
enemy_n	wish_v	word_n	work_v	11	3	5.7773	4	false

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

spies had advised to send two or three thousand he had for the better assurance pitched upon the greater number to wit three thousand and those no doubt of his choicest souldiers yet when the men of Ai sallied out the Israelites fled presently before them which shews plainly that God being offended did in an ex●raordinary manner strike them with astonishment and fear Vers 5. For they chased them from before the gate even unto Shebarim and smote them in the going down That is in the descent of a hill So that it seems the Israelites fled at the first on-set before a man was slain of them being stricken with a strange fear and were onely slain flying Wherefore the hearts of the people melted and became as water That is the whole people of Israel were extremely terrified and dismaid because of the flight of those forces they had sent against Ai. It is strange also indeed that so poore a losse as this for there were but six and thirty slain should drive the whole camp of Israel into such a terrour But God had withdrawn his supporting hand and in this case the most stout and valiant will soon shrink and be afraid Vers 6. And Joshua rent his clothes and fell to the earth upon his face c. To wit because the Canaanites had thus put the Israelites to flight The losse they had received indeed was nothing to speak of for what was the losse of six and thirty men to them that had so many hundred thousand in their Camp But alas it was not their losse so much as the apprehension of Gods displeasure that lay so heavy upon them God had promised that no man should be able to stand before them Chap. 3.16 and that he would without fail drive out the inhabitants of the land before them Chap. 3.10 their flying therefore now before the enemy especially in so inglorious a manner was to them an argument that God was offended with them and so had withdrawn himself from their help and hence was this heavy lamentation even the smallest affliction if it be looked upon as an effect of Gods anger is terrible to the people of God Wicked men onely grieve for the punishment and therefore so long as God visits them with a more gentle hand by way of warning they never regard it But the genuine children of God mourn chiefly still for Gods displeasure which if it be discovered by a frown or the least chastisement it wounds them to the heart Concerning this custome of rending their clothes when they were greatly afflicted for any thing that befell them see the note upon Gen. 37.29 And put dust upon their heads This was another expression of grief which the Jews and other nations likewise in former times used upon any extraordinary occasion of sorrow as we may see 1. Sam. 4.12 Job 2.12 And when they lift up their eyes afarre off and knew him not they lift up their voice and wept and they rent every one his mantle and sprinkled dust upon their heads towards heaven Ezek. 27.30 And shall cause their voice to be heard against thee and shall cry bitterly and shall cast up dust upon their heads and shall wallow themselves in the ashes and was practised at this time by Joshua and the elders of Israel 1. by way of humbling themselves before God even to imply what Abraham in expresse words acknowledged Gen. 18.27 that they were but dust and ashes not worthy to appear before God or to speak unto him 2. By way of imploring Gods mercy to them in regard of the frailty of their condition according to that expression which Job useth Job 10.9 Remember I beseech thee that thou hast made me as the clay and wilt thou bring me into dust again and David Psal 103.14 For he knoweth our frame he remembreth that we are but dust and 3. By way of representing their miserable and sad condition which with words they were not able sufficiently to expresse even that they were brought down to the very dust to a low and poor and despised condition and were indeed in a manner as so many dead men Vers 7. And Joshua said Alas O Lord God wherefore hast thou at all brought this people over Jordan c. Some expositours seek to give such an interpretation to these words as may wholly clear Joshua from that which the words seem to intend to wit an impatient expostulation with God for bringing the Israelites over Jordan that he might there deliver them into the hands of the Amorites to destroy them and to that end they make the meaning of his words to be onely this That he desired to know of God what it was wherewith he had provoked him to deliver them up into the power of their enemies over whom otherwise they should have been victorious as if he had said It is not O Lord without cause that thou hast withdrawn thine assistance from us and suffered these uncircumcised people to put us to slight and therefore make known to us we beseech thee what the sinne is whereby we have forfeited those promises thou hast made to us of driving out the inhabitants of this land before us And so likewise they understand the following clause would to God we had been content and dwelt on the other side Jordan as intended onely to imply how much better it had been for them to have stayed in the land without Jordan then to be brought over Jordan to be destroyed by the inhabitants there And indeed it cannot be well thought that either Joshua did indeed think that God had brought them over Jordan purposely that the Canaanites might there destroy them or that he intended to contest and quarrell with God for dealing so with him or that he so much as wisht indeed that they had not come over Jordan Well but yet the words do manifestly imply more then an humble desire of knowing what the sinne was wherewith they had provoked God to let the enemie prevail over them Wherefore hast thou at all brought this people over Jordan c. are manifestly words of Expostulation with God and therefore I conceive that thus we must understand them to wit that though Joshua did not think indeed that God had a purpose to deliver them into the power of the Canaanites but meant onely to plead with God for his poore people that he would not repent of the good he had promised he would do for them nor suffer the Canaanites to prevail over them yet in expressing his desire herein being carried away with his passion and sorrow he brake forth beyond the bounds of that modesty and reverence wherewith it is fit that men should expresse their desires when they addresse themselves to supplicate the great God of heaven and earth Vers 9. And what wilt thou do unto thy great name To wit because if thy people be cut off the idolatrous Canaanites will hereupon take occasion to blaspheme thy name saying as Deut.

and Gibeah where Saul and Jonathan and the forces of the Israelites were chap. 13.16 lay North and South the one from the other and that these two rocks here mentioned Bozez and Seneh lay together in the midst the one Northward the other Southward for how else could it be said in the following verse that the forefront of the one was situate Northward over against Michmash and the other Southward over against Gibeah But now the difficulty is how therefore it can be here said that these rocks were between the passages by which Jonathan sought to go over and yet withall that there was a sharp rock on the one side and a sharp rock on the other side which seem to be contrary the one to the other But for the resolving of this I know no other probable answer that can be given but this to wit first that the passages between which the rocks are said to be were the two severall streights or inlets whereat there was a passable way though craggy through these rocks the one as they came from Michmash to go to Gibeah the other as they went from Gibeah to go to Michmash so that indeed there was but one passage through these rocks and that was surely the passage mentioned in the last verse of the foregoing chapter which the Philistines had surprized onely the two inlets into this are the passages here intended the one called the passage of Michmash as we see chap. 13.23 the other the passage of Gibeah And secondly that whereas it is said there was a sharp rock on the one side a sharp rock on the other the meaning is not that as men went along in this passage there was a sharp rock on each side to wit on the right hand and on the left for the rocks standing the one with the forefront Northward and the other with the forefront Southward that could not be He that went through this passage from Gibeah to Michmash must go over both rocks one after another and could not have one on his right hand and the other on his left but that there was a sharp rock on the one side toward Michmash and a sharp rock on the other side toward Gibeah which is mentioned to shew that unlesse it were by that passage which the Philistines kept there was no going over a sharp steep craggie rock making the way unpasseable in all other places all which notwithstanding Jonathan with his armour-bearer clambered over this rock on his hands and feet and so got to the garrison of the Philistines Vers 6. Come and let us go over unto the garrison of these uncircumcised This calling the Philistines uncircumcised was to intimate that Jonathan relyed upon the covenant which God had made with his people and consequently upon the promises which the Lord had given them that they should vanquish their enemies and happely more particularly upon that which the Lord had said concerning Saul that he should save his people out of the hand of the Philistines chap. 9.16 Yet he addes It may be that the Lord will work for us for though he were carried to this attempt by a powerfull instinct of Gods spirit and a strong faith in the promises of God yet because he had not a speciall promise of victory at this time he is not confident of the successe but leaveth that to God It may be c. Vers 7. Behold I am with thee according to thy heart That is as willing and ready to follow thee in this enterprise as thine own soul can desire Vers 9. If they say thus unto us Tarty untill we come to you then we will stand still c. By the secret guidance of Gods holy spirit he pitcheth no doubt upon this as a signe whereby he should know whether they might with hope of successe undertake this attempt and no doubt prayed that it might prove a true token as Abrahams servant did in alike case Gen. 24.13 concerning which see the note there Yet was not this chosen without some ground of naturall reason for if they said Tarry untill we come to you it might argue courage and boldnesse but if they said Come up to us that might bewray some fearfulnesse in them Vers 11. And both of them discovered themselves unto the garrison of the Philistines c. To wit in the way that led to the ordinary passage which was now kept by the Philistines As for that scoff of the Philistines when they espied them Behold the Hebrews come forth out of the holes see the note above vers 2. Vers 12. And the men of the garrison answered Jonathan and his armour-bearer and said Come up to us and we will shew you a thing This they say by way of derision as implying that they durst not come up or that if they did they would give them their payment but God intended it as a token advising Jonathan what he should do Vers 13. And Jonathan climbed up upon his hands and upon his feet c. To wit because the way where they went was so steep that otherwise they could not have clambered up and because by this means they might the better shelter themselves under the rocks and so get up unespyed for we must know that they went not up in the ordinary passage which was kept by the Philistines but when they had discovered themselves to the Philistines in that way and the Philistines had in a scoffing manner challenged them to come up as is before noted vers 11 12. then they turned aside and crept up on the sharp rock above mentioned vers 4. where the Philistines never dreamt of an enemies coming upon them and so came upon them unawares Had they climbed up in any place where the Philistines could have seen them we may well think that they might easily have beaten them down but they therefore wound about some other way and clambering up on all foure as we use to say did shelter themselves under the covert of those craggy rocks till they were gotten up in a place where the Philistines looked not for them Vers 15. And there was trembling in the host c. In these words is shewn whence it was that Jonathan and his armour-bearer should so strangely beat down the garrison of the Philistines before them and that presently upon this the whole army of the Philistines should so easily be put to disorder and flight it was because the Lord had stricken them all with a mighty terrour there was trembling in the host c. not onely the garrison was thus affrighted whom Jonathan at first assaulted but those also in the camp and the spoilers to wit those mentioned before chap. 13.17 they also trembled all which too was helped forward with a terrible earthquake that was sent at the same time the earth quaked that is that also was moved under them and seemed as it were to quake for fear which I say no doubt the Lord sent the more to terrifie and

king his master and standing out in rebellion against him And secondly for giving entertainment to fugitive servants that were run away from their Lords and masters Vers 13. And David said unto his men Gird you on every man his sword As having vowed to go immediately to Nabals house and there utterly to destroy both Nabal and his family for so much is afterwards expressed ver 21 21. Indeed this was a bloudy and unlawfull vow as himself afterwards confessed for it belonged not to him to revenge himself upon those that had wronged him and besides Nabals churlishnes and base covetousnesse were not sins to be punished with death much lesse were his innocent family to be slain for his offence But David was now in a fury and rage even he that could with such wonderfull patience endure all the wrongs that Saul had done him could not now over-master his passions but being exceedingly enflamed with wrath nothing would satisfie him but the death of Nabal and all his family Vers 20. She came down by the covert of the hill and behold David and his men came down against her c. That is she came down in a hollow way wherein by reason of the covert of the hills she could neither see David and his men coming down on the hill right against her nor could they see her and so they discovered not one another till they met together Vers 22. So more also do God unto the enemies of David if I leave of all that pertain to him c. That is let the Lord deal with mine enemies as I shall be constant in performing what I have resolved on not to leave any alive that belong to Nabal by the morning light to wit either by prospering them if I do it not or by destroying them together with Nabal if I do it According to the ordinary manner of using this form of imprecation the curse should have been wished upon himself So and more also do God unto me if I leave c. as we see Ruth 1.17 concerning which see the note there But naturally men are loth to pronounce a curse upon themselves which happely caused David rather in the imprecation to mention his enemies as we see in these times what strange expressions in their execrations some men will use even out of a naturall lothnesse to curse themselves Would I might never swear As I hope to be saved c. but by this means Davids speech is somewhat confusedly intricate and his meaning not so clearly expressed as for that expression any that p●sseth against the wall thereby he meant that he would not leave so much as a dog of all that he had or else it is meant of all the males in his family both men and children but most Expositours understand it according to the first exposition because Davids saying that the Lord had kept him back from hurting Abigail vers 34. doth plainly imply that he resolved to kill both males and females Vers 24. Vpon me my Lord upon me let this iniquity be Thus by desiring that his displeasure might fall upon none but her whose innocencie and solicitous care to satisfie his desires he might clearly see she doth in a sweet and elegant manner seek to save her whole family from the revenge he had resolved upon for her innocencie and simplicity she knew would secure her that he would not punish her that had not deserved it Vers 25. For as his name is so is he Nabal is his name and folly is with him Herein she would imply that he was not worthy of Davids anger and therefore not to be regarded for wisemen alwayes judge the contempt and reproches of children and fools not worth the minding Vers 26. Seeing the Lord hath withholden thee from coming to shed bloud and from avenging thy self That is seeing God by his providence hath sent me forth to stay thee from seeking thine own revenge which she puts him in mind of as a strong inducement to appease his wrath Now let thy enemies and they that seek evil to my Lord be as Nabal that is thou giving over thine own quarrell may all thine enemies be as vild and hatefull to God and man as weak and unable to hurt thee and as sure to be punished by the hand of God as Nabal is or as thou didst intend Nabal should have been So that one principall thing implyed in these words I conceive is this that if David would commit his cause to God and not take revenge on Nabal himself then God would certainly do it for him as we see indeed it fell out vers 38. when God struck him with sudden death Vers 27. This blessing which thy handmaid hath brought unto my Lord let it even be given unto the young men Herein she modestly extenuates the worth of her gift as no● being a present good enough for David onely she desires he would accept them and bestow them amongst his followers Vers 28. For the Lord will certainly make my Lord a sure house because my Lord fighteth the battels of the Lord c. That is the battel 's undertaken by warrant from the Lord and in the just defence of the Lords own cause and people but why is this added concerning the prosperous estate to which the Lord would raise David Surely that having laid this ground she might thence inferre what she addes afterwards vers 30.31 to wit what an advantage it would then be to him not to have his conscience rising upon him for shedding innocent bloud as it would doubtlesse if he should seek to revenge himself as he had determined Vers 29. Yet a man is risen to pursue thee and seek thy soul but the soul of my Lord shall be bound in the bundle of life with the Lord thy God That is the Lord shall make precious account of thy life and shall carefully preserve it because men are wont to bind up those things in bundles which they are carefull to keep and so lay them up charily where no body may meddle with them hence is this expression concerning the provident care of God over David for the preservation of his life The soul of my Lord shall be bound in the bundle of life with the Lord thy God he was but a man as great as he was that sought to cut him off and that mans rage must needs be vain that seeks to destroy him whom the Lord God hath undertaken to preserve Vers 31. This shall be no grief unto thee nor offence of heart unto my Lord c. That is thou shalt not have this to trouble thee That thou hast shed bloud causelesse c. and so withall she implies that if he did go on in his vow this would be hereafter a continuall vexation to him and deprive him of all the comfort he might otherwise enjoy in the great good that God would do for him Then remember thine handmaid That is remember that which I have said and think of