Commentary on the Old Testament Volume 2-4
And it came to pass at that time, when Eli was laid down in his place, and his eyes waxed dim, that he could not see. V. 3. Yet the lamp of God went out in the Temple where the Ark was, and Samuel was laid down to sleep. Being about to set forth the revelation made to Samuel, he first describeth the time. For these words, at that time, Junius hath, that day, that is, the day in which the Prophet had come to Eli, to threaten him, Chap. 2. 27. at night when Eli and Samuel were both in bed, in the Priests and Levites chambers, near the Tabernacle in the Court thereof, for in the Tabernacle no man might lie; this of that day, is taken out of Ben Gerson, and disliked by Peter Martyr, because it is Hebr. in those days; so that it is not necessary to hold it to have been done precisely the night following that day. Yer the lamp went out, that is, before morning, for it burnt all night, and in the morning was ordered again continually, Exod. 27. 20, 21. the lamps were seven, which burnt all night, and from thenceforth three of them only being renewed all day, and then all the seven again at night, according to some; but according to others, five of them were lighted again in the morning before the morning sacrifice, and that being ended, the other two also; see my exposition there. So that here is a description of the night season, it being yet towards the dawning of the day, for then the lamp began to go out. A lamp is spoken of in the singular number, because there was only one golden candlestick with seven branches, wherein seven lamps burned. For these words inserted touching Eli, His eyes waxed dim that he could not see; they serve only to show, of how great an age Eli was at this time, and that, as Peter Martyr hath it, the reason of Samuel 's so readily running to Eli when he called, might appear, because they that cannot see, have need of help oftentimes, especially when this cometh upon them by age: yet he thinketh not but that Eli could see a little, as Jacob being dim-sighted, yet could see the two sons of Joseph to put his hands upon them, as he would. He also saith, that the Rabbins note hereupon the great providence of God to be pointed at, when one light went out, to set up another in his Church, after Eli, Samuel, as after Moses, Joshua; but whereas by Eli 's eyes waxing dim, they say it is not to be understood of his bodily eyes, but of the eyes of his mind, because it had been to no purpose here to make mention of his bodily blindness, but to intimate, that he had in times past the sight of Divine things, but now had lost it for the sins of the people, this he disliketh as not being said according to the meaning of this place. I think that both blindnesses may be understood here: 1 Of the body, to show why Samuel was so ready to run to Eli, as being a thing to which he had been used. 2 Of mind, to show what need there was that God should now raise up another Seer in his Church. The Vulg. Latin joining the next verse unto this, Eli his sight was dim, and he could not see the lamp before it went out, hath given occasion to Lyra, and others to inquire how this could be properly spoken, forsomuch as the dimmest fight, if it can see anything, can see the light of a candle, or lamp by night: but he resolveth it well, that the Latin translation is herein corrupt, as also in many other places, for in Hebr. it is both distinguished by another verse, and the words are, And before the lamp of the Lord went out, &c. Samuel was laid down, &c. but as in confounding these two verses there is an error in the Vulg Latin, so in our new Translation, and in Junius it is gone from the order of the words in the latter part of the verse, and the Vulg. Latin keepeth the right order, for in the Hebrew it is, And Samuel lay down in the Temple of the Lord, where the Ark of God was, and so the Vulg. Latin; but Junius and our new Translation, Yer the lamp was gone out in the Temple, &c. and Samuel was laid down, inverting the order happily, that it might not be thought that any man lay in the house of the Lord. But the order of the words being kept, Ben Gerson saith, it may be rendered, besides the Temple, where there were chambers for the Priests and Levites to keep in, and watch the Tabernacle, and this is followed by Peter Martyr, who noteth, that all the families of Levi were placed near about the Tabernacle, east, west, north, and south; not that God's house had any need to be watched, but to [Note.] teach us to watch always, and to be sober, and to have our conversation in heaven, seeing we are a royal Priesthood now so many as be true Christians. There is a note of distinction under 〈 in non-Latin alphabet 〉 called athnab, showing that the next words, in the house of the Lord, &c. are to be distinguished, and not to be read, as showing the place where Samuel lay.
The Lord called Samuel, and be answered, Here am I, and he ran to Eli, &c. The Lord called Samuel three several times, and every time he thinking that Eli had called him, ran to him; and the reason is rendered, v. 7. Samuel yet knew not the Lord, neither was the word of the Lord yet revealed unto him. Hebr. And Samuel before he knew the Lord, and before his word was revealed unto him. Which is followed by the Sept. being thus supplied, Thus did Samuel before he knew the Lord, &c. but the other is followed by the Chaldee, Arias, and Vatab. Vulg. Latin, &c. The sense is all one, but because 〈 in non-Latin alphabet 〉 terem, signifieth, before that, it is best to follow the Hebrew. Now Samuel is not said, not to have known the Lord, as the wicked sons of Eli, Chap. 2. 12. but as the last clause expresseth, he knew not that the voice which came to him was his, because he had not yet been used to it; the Chaldee, he knew not the word of prophesy. Gregory, lib. 3. c. 1. saith, the Lord spake in a voice like unto Eli 's, so that Samuel knew it not to be the Lord's voice, but thought it had been Eli's. Samuel's running to Eli, shown his diligence, and God ordered it so by his providence, that he should run unto him three times, that Eli might surely know that it was a Divine revelation, and be affected with it, whereas otherwise he might happily either not have heard of it, or have slighted it as a childish dream; so Martyr. But now he perceived that the Lord had called him, and instructeth him when he called again, what answer he should make.
Then the Lord came and stood, and called, as at other times, Samuel, Samuel, and he answered, Speak, for thy servant heareth; For these words, as at other times, Hebr. 〈 in non-Latin alphabet 〉 , in the Vulg. Latin, secundo, most unaptly, for it was the fourth time of his calling. Peter Martyr, semel at que iterum; Junius, ut antea; but the Hebrew signifieth, hac vice, sicut alia vice, at this time, as at the other, or, again and again, for now he doubled his calling, so as he had not yet done. Touching his coming and standing, Kimhi thinketh that it was in some visible shape, because the same word is here used that was used in setting forth his standing in Balaam's way. Whereas in answering, Samuel speaketh not all the words put into his mouth by Eli, for Eli bade him say, Speak Lord, for thy servant heareth, but he leaveth out the word Lord; Kimhi noteth it to have been done for reverence to the name Jehovah, because it ought not to be spoken by everyone. But this is rightly taxed by Martyr as frivolous, because if so, the High-priest would not have instructed him to speak so: It is more probable, that Samuel through fear forgot part of his answer, as a man being terrified with majesty may easily do. Samuel's being thrice called, saith Josephus, intimated his threefold dignity to come, of a Prophet, a Judge, and a Priest, in that he offered sacrifice. But Hugo saith, he offered, because Iebakod was then too young, but he was not for this a Priest; wherefore it is said, Moses and Aaron amongst his Priests, and Samuel amongst, &c. Moreover, any man extraordinarily called might offer sacrifice, and in any place, although ordinarily, the Priest only coming of Aaron might do it.
And the Lord said to Samuel, Behold I do a thing in Israel, at which every one that heareth it, both his ears shall tingle, that is, it shall make him to stand amazed at it: for upon vehement astonishment, certain commotions and humors are stirred up in the head, and descend with great force into the ears, making them to tingle; so Peter Martyr. He meant hereby the great judgment that should shortly come upon all Israel by the Philistines, when the Ark of God should be taken and carried away, of which who could hear without astonishment? that the Ark so sacred that none but the Priests might touch it, should be suffered to come into the hands of barbarous enemies, and so be scorned and triumphed over, as Lyra partly hath it.
In that day I will perform against Eli, all that I have spoken, &c. that is, saith Hugo, all that I have spoken by my Prophet, whom I sent unto him; and V. 13. I have told him, That I will judge his house forever, is spoken also with reference to the same. This was the destruction of his two sons, and the cutting off of all the rest of his family in their youth, and the putting down of the survivers from the Priesthood: When I begin, I will also make an end; Hebr. beginning and perfecting; whereby is not meant, that all things spoken of should come to pass at one time, for the removal of his family from the Priesthood was not till 80 years after, as hath been already shown. Mart. I will begin and perfect it, but for these words, I have told him that I will judge his house, he hath it, I will show that I judge, &c. as if they had no reference to any former threatening, whereas indeed in Hebrew they plainly have, Because his sons made themselves vile, and he restrained them not; the Vulg. Latin, Because he knew that his sons did unworthily, and he corrected them not: the Sept. they cursed God, and he admonished them not. Junius, he repressed not his sons, bringing a curse upon himself, or themselves: Mart. his sons contemned themselves, and he prohibited them not. The word used in Hebrew, properly signifieth they cursed themselves, as A. Mont. readeth it, but hereby, as Junius hath it, is meant, that they brought a curse upon themselves by their wickedness, and he was not severe enough against them to prevent it, or he stopped them not in their wicked course time enough, but let them alone till they were so hardened, as that no admonition would do them good; which is meant, when it is said, He restrained them not, so Borrhaeus.
Therefore I have sworn to the house of Eli, That the iniquity of his house shall not be purged with sacrifice forever. For the preterperfect tense, I have sworn, Junius hath it, I swear, because in that which was said before by the Prophet, Chap. 2. there is no mention made of an oath. That the Lord did swear for confirmation, is no new thing, for he sware of old to Abraham, Gen. 22. 16. to confirm his promise, and Numb. 14 28. to the rebellious Israelites to confirm his threatening: The form used is Hebr. If the iniquity of Eli 's house shall be purged, &c. somewhat being lest to be understood; as, let me not live, as Junius, or, let me not be God, as Peter Martyr. Our translation and the Vulg. Latin respecting rather the sense, then the rendering of it verbatim, have it, shall not be purged. But how is it thus said? was their sin then altogether [Qu.] unpardonable? The Hebrews answer, it could not be purged by sacrifice, but by prayer, almsdeeds, and teaching and living according to the Law it might, and hereunto they therefore ascribed more virtue then to sacrificing; wherein they were not deceived, if by sacrificing they understood no more then the ceremony of killing and offering up a beast upon the Altar by the Priest to make atonement for the sinner: for this might be done, and yet the wicked be still in his sins, as is shown Isa. 1. and Isa. 66. but prayers being penitently made, and the life being reformed, sins past are forgiven, see Ezok. 18. Psal. 50 & 51. Dan. 4. 27. But whereas they ascribe more virtue for the expiating of sin to almsdeeds, prayer, &c. then to sacrificing, if it be rightly understood, they foully erred. For the shedding of the blood of a beast in sacrifice, was nothing else but a figurative representation of the shedding of Christ's blood to come, whereby alone we are purged form all sin, and therefore in such as had faith in this blood, sin was certainly by sacrificing done away. But because a true and a lively faith was never without penitent prayer, charity, and reformation of life, these are chiefly insisted upon, and sacrificing without these rejected, as insufficient, nad plainly arguing one either without faith, or whose faith was dead. The true answer to the question propounded then is, that neither by sacrifice, nor by any other means could their sin be purged, in respect of the punishment threatened, but so many of Eli 's house as truly repented, should be purged from the guilt binding over to everlasting condenmation, so Lyra and Peter Martyr.
In the morning when Samuel arose, he fearing to show Eli of these things, was charged and adjured by him to tell him, and then he told him all that the Lord had said. One thing is questioned here upon these words, And he opened the doors of the bouse of the Lord, seeing the Tabernacle was compassed in only with curtains, and had no doors; what doors are meant here? Pelican thinketh that some other house of God is here meant, and not the Tabernacle, because it is called the house of God and the Temple. But that of Osiander is more probable, that although a curtain served instead of a door all the time that the Tabernacle was carried about in the wilderness, yet being now settled in Shiloh, they made doors unto it, and to the Levites it belonged to open and shut these doors; so that Samuel, as Peter Martyr noteth, was still as humble as before, and as attentive about his duty in serving the Priests, although he were now called to be a Prophet of the Lord, extraordinary revelations did not puff him up, neither should knowledge or any other gifts bestowed upon us, puff up us.
For his not showing his revelation to Eli, it was a fault, saith the same Author, because revelations are made to the men of God, that they might show them to others, but because he was not bidden to show it to Eli, it was the lesser; but I think it was no fault at all, because although revelations must be shown, yet it is not necessary that they be shown immediately, but in due order, and about this God's order was, that Eli should first ask about it, and then Samuel show it unto him. He told it not to Eli, till he asked to know it, because the judgment was so great, that he feared to show or speak of it, contrary to the manner of those who rejoice to see and to speak of the faults and miseries of others. But the reverence which he bare towards Eli being High-priest, also wrought with him, as Lyra hath it.
God do so to thee, and more also, if thou hidest anything from me, &c. that is, God bring as great judgments upon thee, as ever he did upon any, and greater, if thou show me not all, so Lyra. Or, God bring those evils upon thee, which he hath threatened against me, if, &c. as Hugo. This adjuring by superiors, was often used in those days, and the inferior being thus adjured, was bound, as the people by Saul, and Micaiah by Ahab, and Christ by Caiaphas. And he said, it is the Lord, let him do what seemeth good in his eyes. Herein Eli shown himself truly penitent, in that he submitted himself patiently to bear his punishment, he refused not the chastening of the Lord, and chastenings borne patiently work good unto the bearer, and show God's love towards him; which are things not incident, but only to the penitent, so Aaron was patient, when his two sons were smitten, and David, and Job, and Maurice, when the Empire was taken from him by Phocas and his wife and children slain before his face, he said nothing, but justa sunt judicia tua Domine; thus Theod. Chrysost. Procopius, Lyranus, Tostatus; but Gregor. Magn. Rabanus, Rupert, think that these were not the words of true penitency, because he amended not the fault, nor punished his wicked sons, as they deserved; wherefore his words shown one inordinately trusting in God's mercy; for he trusteth ordinately herein, who amends his fault. Peter Martyr acknowledging that the fathers generally hold Eli to have been truly penitent, and so although he were punished temporally, he escaped eternally; yet calleth it in question, because he might say so in hypocrisy; but seeing this is not revealed touching him, we are not to question, but to imitate him in his humble submission when we are judged, for happily he sought to correct his sons, but they were now grown incorrigible.
And Samuel grew, and the Lord was with him, and let none of his words fall to the ground, &c. After the revelation made to Samuel, the confirmation of his words are set down, and then the divulgation, so that all Israel from Dan to Beersheba, that is, from the north-boundary of Canaan, to the south, knew that he was a Prophet, v. 20. and another apparition in Shiloh made unto him, v. 21. but what was then revealed, is not here set down. None of his words fell to the ground, that nothing which he spake failed, but all came to pass. Hugo saith also, it may be understood thus, he spake nothing of heavenly things, but of earthly, applying it against those that speak altogether of earthly things: but the first is most proper. It is a Metaphor, saith Peter Martyr, taken from liquid things, which perish by falling to the ground, or from buildings ruined: and his words may be understood either of the Lord's, or of Samuel's speaking by his inspiration. The scope of all this is to show that Samuel was famous all over Israel, as before him revelations had been rare, v. 1. so now they began again to be frequent, v. 21. which was a great comfort to the people.
Mystically by the blindness of Eli, who could not see the light, the blindness of the Jews, was set forth, till their Priesthood and Temple, and all were destroyed; so Rabanus.
CHAP. IV.
AND the word of Samuel came to all Israel, and Israel went out to battle against the Philistines. The Vulgar Latin adjoineth the first of these words to the end of the former Chapter, and then beginneth this a little otherwise, It came to pass in those days, that the Philistines came together to battle, for Israel went out to meet the Philistines to battle. But in Hebr. this Chapter beginneth thus: And the word of Samuel came, &c. and Israel went out to meet the Philistines in battle. Whereupon a question is made, what word of Samuel this was, and whether the Israelites were hereby stirred up to this war against the Philistines? David Kimhi saith, that Samuel spake to all Israel, as the Lord moved him to go and fight against the Philistines, that thus the judgments threatened, Ch. 3. 11. might take effect both against Israel and Eli's house for their sins, thus also Vatablus and Genev. But this is improbable, because it would have made against Samuel's credit, he being now newly called to the Prophets office, if at the first he should have been author of such a disastrous war unto them. Moreover the commendation given him before, God let nothing fall to the ground, which be spake, maketh altogether against this. Wherefore Ben Gerson contrariwise saith, that this was the immediate cause of Israel's being overcome by the Philistines, in that they went to this war without his direction, never consulting with him by the Urim and Thummim: but why the former words are prefixed then here, he yieldeth no reason, neither can his conjecture stand, that they went without direction, because the Philistines came out first against them, as the Vulgar Latin hath it, and as in the Hebrew is intimated, in that it is said, they went to meet the Philistines, so that it was no voluntary, but a necessitated expedition. Osiander thinketh, that by Samuel's word is meant his Sermon exhorting to repentance. But Peter Martyr best, the word of Samuel came to all Israel, that is, his word against Israel and Eli, set forth Ch. 3. 11. was divulged in all parts of Israel, and then the history showeth, how it took effect, And Issrael went out to meet the Philistines, &c. and this being done, all men began to reverence Samuel, as a true Prophet of the Lord, and to have him in great honor. So that in saying, the word of Samuel came to all Israel, the cause is not assigned, whereupon the Israelites went forth to war, but the means are shown, how Samuel came to be known everywhere to be a Prophet, when as his prophesy that they heard of, was accomplished, as is here immediately declared. When the Philistines came forth against Israel, and they went out to meet them, they thought of nothing else, then fulfilling what God had decreed for the punishment of Eli's house and of Israel for their sins, but thus God brought about what he had threatened, that all might fear to sin, since punishments will certainly follow, and fear at the hearing of God's [Note.] word, one title whereof shall not fall to the ground, but be all fulfilled. No cause of the Philistines coming against Israel is here expressed; but it may well be thought, that it was to bring under Israel again who had been delivered formerly by Samson, and they were the more animated, because Eli their Judge was now old and feeble, &c. And pitched beside Ebenezer and the Philistines pitched in Aphek, the Vulgar Latin, Ebenezer, hath Lapidem adjutorii, the stone of help, as the word signifieth, this place is here so called by anticipation, for it had not this name, till that Samuel called a stone so, which he set up for a monument of God's helping them against the Philistines, Ch. 7. 12. where the place is further described. Aphek was a City in Judah, Josh. 15. 53. Junius.
The Philistines prevailing, and having smitten of the Israelites 4000 men, their Elders ask saying, Why hath the Lord smitten us today before the Philistines, let us fetch the Ark of the Covenant, &c. They, who expound the first words of this Chapter of Samuel's speaking to the Israelites to go out to this war, hold this to be spoken by way of complaint, Why hath the Lord smittenus, seeing we came not out to fight without his direction? But without reference to any such direction they might say thus by way of consultation, what might be the cause, that they might go more wisely to work the next time. In saying, Why hath the Lord smitten us, they spake rightly, for the Philistines could not have smitten them, but for some error in themselves, which the Lord strengthened them to punish: otherwise they being the Lord's people and the Philistines his enemies, they must needs have gone by the worst. But so fondly foolish were even the Elders of Israel, that they thought not of their own sins and of the corruptions in their sacrifices, and in their Priests, and the general neglect of sacrificing hereupon, but they laid all the fault upon the absence of the Ark, which therefore they fetch into the host; A thing never used in times past, since their coming into the land of Canaan, but only at the siege of Jericho: neither did God appoint it ever to be brought forth for such an end, but only at that time, although in the wilderness it was carried before them for their defense, and as some think, to the battle against the Midianites, where Phinces is said to have taken the holy vessels with him, for this is expounded of the Ark by Lyra, Tostatus and Vatablus. They were therefore thus infatuated now in their counsels, that the two wicked sons of Eli, Hophni and Phinehas, might be drawn out to their destruction, as had been threatened, Ch. 2. For the Ark was appointed for a sign of God's presence amongst them to abide in the Tabernacle, whereunto they should resort to worship, and to receive answers from God for direction in time of need, and not to be carried forth, that by the help thereof they might prevail. How they might thus do was often inculcated, viz. By turning from their sins and keeping God's commandments, which if they did not, they were threatened with destruction before their enemies, although they had the Ark amongst them. Yet through a superstitious conceit they so doated upon outward signs, that because of the Ark, and afterwards for the Temple of the Lord amongst them all should go well with them, how wickedly soever they lived. And in this superstition they are imitated by the Papists, who carry the host about, ascribing great virtue unto it for any purpose; and likewise in going to war they wear the sign of the cross, placing great confidence herein. And thus did many superitstious Christians in the days of Tertullian, Cyprian, Chrysstom, &c. as Peter Martyr gathereth from their writings. For Cyprian saith that superstitious women did then carry home the Eucharisticall bread and keep it in their chests, and Tertull. lib. de monogamia telleth his wise, that used to do so, and to eat thereof in a morning, that if after his death she should marry an infidel, he would think, that it were something bewitched, that she did thus eat. Jerome contr. Jovinian. that some men, when they had lain with their wives, would not come forth to receive the communion the next day, but would have it brought home unto them; Ambrose saith, that his brother Satyrus did wear the holy bread about his neck, and that being once in danger upon the Sea, he was hereby preserved in the midst of the waves. But by that which followeth in this history it appeareth, how vain a thing it is thus to trust in outward things, and to use them otherwise, then God hath ordained. They sent, saith Josephus, to the High Priest and the Senate to desire, that the Ark might be brought forth, thinking, that all would be hazarded without it, but having it amongst them that they should undoubtedly prevail, being ignorant, that he who had given sentence against them, was greater then the Ark, which was to be reverenced for his sake. Thus the Ark was brought into the host, and with it came the two sons of Eli, having a charge given them by their father, if the Ark should be lost, never to come into his sight again. In this sending for the Ark they erred divers ways, 1 because they fetched it without warrant, 2 without pomp or due reverence, 3 they superstitiously trusted in it, as carnal Christians in their Baptism, and the Eucharist living still in sin, but they were now punished more then before. Osiander, Pelican, Borrheus. David contrariwise sent back the Ark, when he sled from Absalom, 2 Sam. 15.
The Ark is called, The Ark of the Covenant of the Lord of Hosts sitting upon the Cherubims, because in it the testimony was contained, he can easily, as by unresistible hosts both overcome his enemies and succor his people, and over the Ark upon the propitiatory or Mercy-steat stood two Cherubims, or golden Images with the faces of young men, and wings covering the Mercy-seat, as Exod. 25. and from these Cherubims the Lord gave answers Numb. 7. 89. of the reason whereof see in those places.
The Ark being brought into the host the Hebrews rejoice, but the Philistines fear, and say, Woe to us, who shall deliver us out of the hand of these most mighty God's? these are the God's that smote the Egyptians with all those plagues in the desert. Like ignorant heathens, because they worshipped divers God's, they spake thus in the plural number of the true God. Whereas they fear considering [Qu.] the Plagues wherewith God smote the Egyptians in the desert, it is doubted, how they could speak thus, seeing those plagues were sent in Egypt and not in the desert: Borrheus saith, 〈 in non-Latin alphabet 〉 may be expounded in the word, or by the word or command of God; but because this word is never so used, although 〈 in non-Latin alphabet 〉 , whereof it cometh signifieth a word, and it is not likely, that the ignorant Philistines had the knowledge of the power of God's word, I subscribe rather to Junius, that they spake thus for the last and greatest plague, wherewith the Egyptians were smitten, when they were drowned in the red Sea, wherein was the consummation of all their plagues, and this was in the desert of Etham. Or else as the Sept. and Vatablus have it, the conjunction and is to be understood, in Egypt, and the red Sea. Touching the great fear, wherewith the Philistines were now taken, Lyra saith, that the Hebrews expound it of some of them only, who reverenced the Ark, as in all nations there were some, that feared God, and these spake thus, Woe to us, who is able to stand against these mighty God's? but others feared not, and therefore replied, these are the God's, that smote the Egyptians, as if they should have said, they did before them all, that they were able to do, but against us they are able to do nothing, pluck up a good heart then and play the men (O ye Philistines.) But the words are plainly one continued saying of the same men, who yet desperately encourage one another. Then they fought and prevailed, and 30000 of the Israelites were slain, and the Ark was taken, and the two sons of Eli died: and then a man of Benjamin ran to Shiloh, his garments being rent, and upon his head, &c. Peter Martyr here noteth, as a means of so great an overthrow given to the Israelites, the great confidence and security, that was amongst them by reason of the Ark, for security giveth much advantage to an enemy, although weaker. If any man shall marvel, why the Lord would suffer his Ark to be taken and carried captive by these wicked men, and to be triumphed over, it being so foul an indignity unto him; he answereth, it had been a marvel, if he should not have suffered it thus to be, seeing it was amongst his own people so greatly abused; and as it is said of the Sabbath, the Sabbath was made for man, and not man for the Sabbath, so the Ark and Tabernacle and all other holy things were made for man and for his salvation, but this being not now thus used, but contrariwise abused, it was just with God to suffer it to be taken and carried away from amongst them, as being unworthy of it: For besides the sins before mentioned, they were gross idolaters at this time, as is noted Psal. 78. 58, 59, 60. 1 Sam. 7. 3. Theodoret saith, that God in suffering the Ark to be taken taught the Israelites, that living ill there was no trust to be put in the Ark or in him, Curenim legem transgredientes Arcam ad auxilium traherent, quae legem intus habebat sitam?
Touching the man of Benjamin, that came into Shiloh to bring tidings, some Hebrews think that it was Saul, who had taken the two Tables that were put in the Ark, out of the hands of Goliath, who was carrying them away, and brought them back to Shiloh, so Lyra. But this is a mere conjecture without ground, and is improbable, because Saul was but a young man, when he was made King, Chap. 9. 2. and that was twenty years after this and more, for so long was the Ark in Kiriath-jearim, before the overthrow of the Philistines by thunder at Samuel's prayer, and D. Kimhi reasoneth against it. Who this man was then is uncertain, but he rent his clothes, &c. in token of sorrow, see the like, Josh. 7. 6.
At the coming of this man, great lamentation was made, and Eli hearing the noise, is said to have feared for the Ark, and hearing what was done, and that the Ark was taken, he fell down backward from his seat, and brake his neck, being aged 98 years, and he had then judged Israel 40 years; the seat where he sat, was the throne of Judgment, from which being high he fell, when his spirits through fear failed him, Josephus: Hugo saith, that Eli was more solicitous for the Ark of God, then for his sons, and yet he speaketh of him as a reprobate, for if Eli, saith he, who was a reprobate, was so affected in hearing that the Ark was taken, what shall become of them, who hear that Jerusalem is taken, and the faith overthrown, and yet are not affected with grief therefore? But Peter Martyr better, most Expositors take this as an argument of Eli's piety, holding, that although he were too indulgent to his sons; yet for his own particular he was an holy man, and repented, and so although he perished corporally, yet his soul was saved, as hath been already touched. For hearing of the great slaughter of the people, and of his sons, he was not so much moved, but hearing that the Ark was taken, he was stricken so, as that he presently died. But yet he saith, this is no certain argument of his piety, for he might be thus stricken, because his dignity and living depended upon the Ark, and he might now fear, the Ark being gone, that the Priesthood and Common-wealth would come to ruin; but he leaveth it doubtful, concluding, that if piety makes a man more careful about [Note.] the Ark, then for any worldly thing, that they are full of impiety, that grieve wonderfully for the loss of their worldly goods, but have no sense of grief for the true Religion being put down, and superstition and idolatry set up.
Willet useth divers reasons to prove that Eli was saved: 1 Because he was godly, as appeared by his dislike of his sons evil courses, neither is he anywhere taxed, but for his want of severity towards them. 2 He was patient in bearing the judgment threatened. 3 He was zealous for God and for his Ark, being more moved for that, then for the loss of his sons. 4 He was not in those corrupt times tainted with idolatry, and of such Judges it is said, Whose heart went not a whoring, nor departed from the Lord, their memory be blessed, Ecclus. 46. 11. And Theodoret commendeth Eli, and Tostatus saith, it is not to be doubted but that he was saved eternally; and Lyra, Carthus. &c. Whereas Chrysostom and Theodoret may seem to speak to the contrary, because they name his damnation, and Gloss. Ordin. Gregory, &c. they are to be understood as speaking of his being condemned to die the corporal death only.
And the daughter in law of Eli, the wife of Phinehas, hearing this news, and that Eli and her husband were dead, fell in travail, and brought forth a son, but had no joy thereof, but only having named him Ichabod, The glory is gone from Israel, she died. She was gone, saith Josephus, but seven months at this time, but this is incredible, seeing the child lived, Chap. 14. 3. It seemeth that she had more zeal in her, then her husband, in that she took the loss of the Ark so heavily. For the name given to her son, it is 〈 in non-Latin alphabet 〉 where, and 〈 in non-Latin alphabet 〉 glory, Where is the glory? it is gone. Hugo rendereth it by inglorious, or, not glorious; Junius, no glory, as if the words were 〈 in non-Latin alphabet 〉 ; Osiander, woe the glory; but Pelican best, Where is the glory? Peter Martyr taxeth this woman for ascribing too much to outward things, as if the Ark being taken, all must needs now go to ruin; whereas they were delivered from the Egyptian bondage without the Ark, and many more miracles were without it wrought for their preservation. This indeed was her weakness, but her zeal notwithstanding was memorable. In saying, the glory is gone, she meant, God is gone, because the Ark was a sign of God's presence, and God was called the glory of his people, because they gloried in him, and he made them glorious by the mighty acts which he did for them. The Ark being taken and carried away into the Philistines Country, was a figure, saith Pelican, of the Gospels removing from the Jews to the Gentiles; so also Lyra, and others.
CHAP. V.
THe Philistines having taken the Ark, carry it away to Ashdod, into the Temple of Dagon, but the next morning Dagon was fallen down upon his face before the Ark. They set the Ark there, saith Comestor, as a Trophy of their victory; but Dagon fell down, according to Josephus, as adoring the Ark. What manner of Idol this was, see 1 Sam. 16. 23. Junius saith, it was the same which the Heathen called Triton, a God of the Sea, and worshipped by the Philistines, because they dwelt by the Sea. Peter Martyr thinketh it was Neptune; and whereas they carried the Ark away, ascribing their victory to Dagon, he saith, that the Romans of old in like manner after a great victory carried their Emperor in triumph into the Capitol, to give thanks to Jupiter: but Fahius Maximus having overcome the Tarentines, took not their God's away, but being asked what should be done with them, answered, Let us leave them angry with their Tarentines. In causing Dagon to fall, the Lord began to show his power, who seemed to be asleep all this while, as David elegantly speaketh upon this, Psal. 78. Having punished his own people, he now began to smite the Philistines, when he seemed to be of least power. And he first began with their God, to show that there was none other God that had power, but he alone: as when Christ came into the world, all the Oracles of Idols ceased; which Plutarch writing of, and inquiring into the reason, saith, either they were very old and died, or the vapors arising out of the earth, wherewith their Prophets being afflated spake, were now stopped, or else the constellations which caused this, were now past. And as one saith, the Philistines were first punished in Dagon the chief of their Idols, because in it was the original of their sin.
They having set up Dagon, look the next morning again, and then he was both fallen, and the head and arms of the Idol were cut off upon the threshold; the head, saith Peter Martyr, signifieth wisdom, and the arms, power; to show then, that he had neither wisdom nor power to help them, this was done. The trunk only remained; the Chaldee, the body of Dagon; Junius, that which resembled a fish, but the words are, Dagon only remained, that is, a fish, as the word Dag signifieth. For the upper part being like a man, and the nether a fish, when the head and arms were cut off, the figure of a fish only remain • ▪
Therefore the Priests of Dagon, &c. tread not upon the threshold of his Temple to this day. They were so far by seeing this miracle from growing into the contempt of this impotent Idol, that they magnified it the more, holding the very threshold to be sanctified by the touch thereof, so blinded were they with superstition; so Peter Martyr, who addeth, that by the like superstition at this day, men refrain from treading upon that part of mount Garganum, where the print of Michael the Archangels foot is to be seen in marble. R. L. Ben Gerson noteth hereupon, that the Philistines by this their superstition took a course to continue the memory of Dagons impotency and ignominy many ages after.
After the smiting of Dagon, the Lord proceedeth to execute judgments upon the people of Ashdod, for he smote them with emerods. Josephus saith, that they had the flux called dysenteria, which caused their fundament to come out, and their entrails, whereby they perished being full of torment. The Vulg. Latin addeth, The farms and fields were full of mice, and a great confusion of death was made in all the City; but as Lyra noteth, this is a corruption which crept in by the unskilfulness of the Scribe, and is not in the Hebrew; but because, Chap. 6. a judgment by mice is spoken of, this was by some ignorantly inserted here, and the like hath been done in divers other places. Indeed Josephus saith also, the fields swarmed with mice, which ate up the standing corn, and all their fruits, but this is not expressed, but left to be understood from that, Chap. 6. 4. Lyra saith, that their intestines coming out with the dysentery, and hanging out, were full of worms, and assaulted by the mice. But it is more probable, that the mice wasted and spoiled the Country only, as Josephus hath it, and the emerods tormented them. The mice also invaded their Ships, according to the Sept. Translation, and herewith they abounded, because they were a Maritime people. Author mirabil. S. 5. God justly punished them both these ways; with emerods, which made their entrails to come out to their destruction, as they had taken the inwards of the Tabernacle, viz. the Ark, out of its place; and with mice, base creatures, as they had worshipped base creatures, which was against the law contained in the Ark, now brought amongst them.
The Ashadothites being thus plagued, by the counsel of the Lord's of the Philistines send the Ark to Gath, and then the people of that place were smitten, both great and small, with emerods, which were hidden in them, as the Hebrew text hath it. And this was a kind of emerod, saith Junius, according to the judgment of Physicians, far more painful then the other which came down, because the blood being retained in their inward parts did exceedingly torment them, so that the men of Gath were smitten more grievously then those of Ashdod. For the reason of their carrying the Ark thus about, it was according to Comestor, because some thought this plague was by reason of the Ark, some by accident, and some by the corruption of the air, to try therefore whether the Ark was the cause, it was so carried about; but, as Josephus noteth, it went about the five Cities of the Philistines, thus exacting the tribute of just punishment upon them all for Religion violated, in that they durst lay hands upon so sacred a thing, as the Ark of God. And therefore his singular providence is to be looked at herein, which swayed their consultations to their own greater punishment as they were worthy.
For these words, To Gath let the Ark of God be brought about, &c. The Vulg. Latin hath it, the men of Gath answered, Let the Ark be carried about; and when they carried it about, the hand of God was against every City, and he smote the men of every City, &c. favoring that of Josephus, who saith it went about to all the five Cities of the Philistines. And thus indeed it seemeth to have been done, for Chap. 6. 4. it is said, One plague was on you all, and on your Lord's, and therefore according to the number of their Cities, which were five, they made five golden Emerods, and five golden Mice for a trespass-offering. But in the Hebrew text mention is made only of Gath and Ekron; neither is it said, The hand of God was grievous against every City, but against that City. Notwithstanding because the carrying about of the Ark to Gath is spoken of, it is implied that it went through the other Cities also, which are not named, and then they were smitten. For all the judgments upon the Philistines are not mentioned in this Chapter, but only the smiting of those Cities with emerods, that were most plagued, the judgments upon the rest, and that by mice, being left to be understood, by that which is said Chap. 6. For Gath, Josephus hath Askelon, saying, that the men of Azotus, for so he calleth Ashdod, sent to Askelon, desiring them of that City that they would receive the Ark, unto which they willingly yielded; but when it came there, the same effects followed, and likewise whithersoever it came. Tostatus saith, that finding the force of the Ark to be so great, they were unwilling to send it back to Israel, for fear of arming them hereby against themselves, wherefore they tried rather first, whether in any place it might be kept amongst them without peril.
The Vulg. Latin at the end of the ninth verse, addeth these words, They took counsel, and made them seats of skins, which Lyra saith they did to defend them from the mice, that gnawed their fu ••• ments hanging out, and that they might sit the more easily. The Sept. have it before this, The men of Gath said, Bring the Ark of God unto us, and when it was brought thither, God smote, the City, &c. and then he smote them upon their seats, and the men of Gath made them seats. In both, the last words are redundant, neither do I know any color of reason for them. But the former do best express the Hebr. the men of Gath said, because it is 〈 in non-Latin alphabet 〉 so that 〈 in non-Latin alphabet 〉 they said, is not to be referred to the Lord's, but to the men of Gath, who shown their willingness to have the Ark brought unto them, not yet fearing any plague to ensue amongst them by reason thereof, wherefore they were plagued more terribly then the Ashdodites.
Mystically, saith Gloss. Ordin. by the Ark understand the Testament preached, for they, amongst whom this cometh, but yet they love the posterior things of this life, as the Ashdodites were affected even to the nether part of Dagon, when nothing of him else remained, shall be tormented by reason of these base things, which are but as dung, when they shall fall from them most unwilling, as the entrails of the Philistines came out against their wills, to their great torment, for even so do these through the love of the world, place Dagon and the Ark together, Dagon that fadeth, and the Ark of the New Testament, which is eternal.
CHAP. VI.
THe Ark having continued in the Philistines Country seven months, they at length advise with their Priests and Diviners about the sending of it back again to Israel. If it be demanded why the Philistines kept the Ark so long, being so sore smitten: It is answered, they thought in time their plagues might be asswaged, and then they purposed to have kept it still, but now seeing the punishment continued, they perceived that hope to be vain. A judgment came to them by the Ark, and no benefit, so the Gospel turneth to the [Note.] condemnation of the wicked, amongst whom it is preached.
Their Diviners both direct them to send the Ark back with five golden Emerods, and five golden Mice for a trespass-offering, and earnestly exhort them not to harden themselves, as did Pharaoh; for besides the plague of Emerods, Mice marred their Country. In this consultation there were three diverse opinions, saith Josephus: 1 That the Ark was to be sent back. 2 That because God suffered the Ark to come into their hands, he had no such care thereof, and therefore this plague was not to be imputed to the Ark detained amongst them, but to other causes, and over a while would cease again; and that it was not to be sent back again, which were dishonorable to the Philistines. 3 That a middle way was to be taken, neither to detain it, nor to send it away, but to put the offerings here mentioned into it, and so to set it upon a cart to be drawn by two young Cowes, whither they would, and this prevailed. In that speaking here of a trespass-offering, they use the word 〈 in non-Latin alphabet 〉 which signifieth a lighter sin, and not 〈 in non-Latin alphabet 〉 signifying a greater; Peter Martyr noteth, that they thought their sin in carrying the Ark away, but small, which indeed was very great. And for the things given for a trespass-offering, he saith, by making the figures of Emerods and Mice, they set up, as it were, a monument of their, and their God's being subdued by the God of Israel, and of his power in smiting and healing them again, as they hoped would follow hereupon; and therefore it is added, And ye shall give glory to the God of Israel, for then is glory given to him, when his power is acknowledged to be over all. For these words, v. 3. Then ye shall be healed, and it shall be known unto you, why his hand is not removed from you: Junius hath it, or it shall be known; that is, if ye be not healed, it will appear to be a chance, as v. 9. but the word more properly signifieth, and it shall be known; that is, according to Lyra and others, when the Ark being carried away, ye shall be made well again, it will appear that his hand was against you hitherto by reason of the Ark taken and detained. For the means of trying, whether he smote them or no, it is deferred to be spoken of till v. 9. here it being taken for granted, that he smote them, as they verily held, healing is promised, as most certainly to ensue after the Arkes departure, whereupon they are exhorted not to harden their hearts, v. 6. there that mean of trial is propounded to convince them all.
Make a new cart, and take two milch Kine, on which never yet came yoke, and fasten them to the cart, and bring their calves home, and lay the Ark upon the cart, &c. As Balaam and Caiaphas, so these Diviners were unwittingly led herein by the Spirit of God to set down a right way of trial. For if Kine having calves that went with them, and never used to draw before, should of themselves draw this cart with the Ark, and that a contrary way to that which nature commonly inclineth beasts having young unto, it would plainly appear that there was a Divine power whereby they were led, which would have the Ark brought home again to his proper place, and was offended that it was hitherto from thence detained.
According to the advice of these Diviners it was done, and as Josephus hath it, the Kine were brought to a three way leet, to try which way they would take, and they took the way to Bethshemesh. God would not have them draw the Ark, saith P. Martyr, back to Shiloh, because that place had been corrupted with the sins of Eli 's children, but to Bethshemesh, which was a City of Levites, Josh. 21. 16. This, saith one, was from Ekron 12 miles, and within 4 miles of Jerusalem; and the first carrying of the Ark from Aphek by the Philistines to Ashdod, was 160 miles. When the Ark was come to Bethshemesh, they of that place being in their wheat harvest, saw it, and rejoiced; And the Cart came into the field of Joshua, and stood there, where there was a great stone: and they clave the wood of the cart, and offered the Kine for a burnt-offering to the Lord. This stone, saith Comestor, is thought by some to have been an Altar which Abraham made unto the Lord, it is called the great stone Abel, v. 18. and it is said both there, and v. 15. that the Levites took down the Ark, and the Coffer, and golden Jewels, and set them upon this stone, Hebr. it is Abel the great, v. 18. and not the great stone of Abel, whereupon some, saith Comestor, do conjecture, that Abel was not the name of the stone, but of the City Bethshemesh, so called for the great mourning there for the ensuing destruction, for Abel signifieth mourning; and if so, then it is to be read, They set the Ark by or near to Abel, upon the stone before-mentioned, which is there till this day. Lyra saith, that the great stone before spoken of, is called great Abel, because of the mourning that was made there, Ibn signifying a stone, being changed into Abel, mourning, by the change of one letter only. Junius thinketh that Abel is put for Ibn, a stone. And the Sept. and Chaldee. do not read it Abel, but a stone. Osiander thinketh, that the same thing was • alled both Ibn and Abel. Josephus, for great Abel, hath, the great plain, for Abel signifieth also a plain. But Arias Montan, and Pagnin agree with Lyra, and that is the best. Whereas they are said to have set the Ark upon that great stone, Comestor saith, besides it, and so it is most probable, because upon the stone they offered their sacrifices.
For their cleaving of the wood of the cart, and offering the Kine in sacrifice, they thought, that being once put to this holy use, and such a miracle being wrought in the Kines drawing the Ark thither, they might not be put to any common use afterwards, and therefore they burnt them in sacrifice. But forsomuch as in the Law males only are appointed to be offered in sacrifice, these men erred in offering females. For the place, any place was sanctified for sacrificing by the presence of the Ark; and by the standing still of the cart here, this place seemed particularly to be chosen of God. For the gifts given by the Philistines for a trespass-offering, it was said before, that they were five golden Emerods, and five Mice, v. 4. But here the Emerods are said to be five, but the Mice, according to the number of all the Cities belonging to the five Lord's, both walled Cities, and Country villages, whereby it should seem, that the number of golden Mice was far greater then of Emerods. Comestor for the clearing of this, saith, according to Isidor, when five Emerods, and five Mice are before spoken of, the gifts of five Metropolitan Cities only are meant; but besides these, all other Cities of the Philistines unto the great Abel, which was the border of their Country, gave golden Mice. Lyra and Hugo say, that five was the whole number; but all the Cities belonging to the Metropolitans helped in the expenses. But because here is a plain distinction made between the number of Emerods, and the number of Mice, those were five, for each chief City one, but these without any certain number, according to the number of all the Cities of the Philistines, I rather prefer the former exposition.
V. 19. But the Lord smote of the men of Bethshemesh, because they looked into the Ark, 50070 men: and it was not only just, but necessary, saith Rupert, so severely to punish at this time, because there was danger of thinking the Ark more vile and contemptible, after that it had been seven months amongst the Philistines, to the detriment of all religion Mosaical. Besides the cause of this plague alleged, viz. their looking into the Ark against God's express command given, Numb. 4. 15. 20. Lyra yieldeth three causes more: 1 Their foolish joy at the coming of the Ark, proceeding from the lightness of their heads, and not from due reverence. 2 Their undue sacrificing of females. 3 Their suffering of the Ark to rest abroad, and not setting up lights before it, nor giving it the due worship. And 70 which were smitten, he saith, were of the more noble, and 50000 of the common sort, and those 70 are named first, because more worth then all the rest, as David is said to have been more worth then 10000 of the people: and to note a difference betwixt them that were smitten, the Vulg. Latin rendereth it, percussit de populo 70 viros, & 50000 plebis; but the same word 〈 in non-Latin alphabet 〉 is put to both numbers, yet Hebr. 70 are put first, and then 50000; wherefore our Translation erreth in putting the 70 last. Comestor thinketh that the 70 first smitten were those that took down the Ark, because they were not Priests but Levites, and so ought not to have touched it till it had been covered, Numb. 4. 15. Pelican agreeth with Lyra, in the first of his causes, because they entertained not the Ark with greater reverence, but with shouting, as in harvest; Borrheus in the second: but seeing one cause only is alleged, their looking into the Ark, I rest in that. Theodoret following the Sept translation saith, that some who were addicted to Idols were sorry to see the Ark brought back again, and so were worthily punished, and the rest of the people, because they would not adventure themselves to go and recover the Ark by force from the Philistines. Their looking into the Ark, say the Hebrews, was by opening it, and looking into it; but Willet standeth for their beholding it only; but then it would not have been said 〈 in non-Latin alphabet 〉 but 〈 in non-Latin alphabet 〉 . It is true, to look upon the Ark uncovered, was death for Levites, or common people, but much more out of curiosity to presume to open it, to see what was therein contained, herein for want of due reverence, even the Priests themselves might be in danger of destruction. For the number smitten, it is not likely that 70 are put first, because they were more worthy, being either Priests, or Elders, or both, because the word 〈 in non-Latin alphabet 〉 is used signifying the people indifferently; but 70 are put by themselves, because they were of Bethshemesh, and the 50000 of people flocked thither from other parts, when they heard the news of the Ark returned, and happily many of them were soldiers that lay there in Garison for the defense of the Country, because it was a frontier City; so Junius. And indeed it is not probable, that in one City alone there were so many inhabitants, unless it were one of the greatest: and Josephus writeth but of 70 only of Bethshemesh slain, who presumed to handle the Ark not being Priests. But why was God so greatly offended for this, that they presumed to look into the Ark, which they did only to see what was there? Answ. First, because it might be a means to expose the Ark to contempt, when they should see nothing else but a Chest covered within and without with gold, for what was there in such things to move them to reverence it? Secondly, because there was an express command to the contrary, the breach of which God would never suffer to go unrevenged, as when the people were charged not to come to Mount Sinai to touch it upon pain of death; and our first parents were forbidden to eat of the tree of knowledge of good and evil. For the transgressing of any commandment of God, is not to be measured by the thing about which it is given, but by the greatness of him that giveth it. 3 Because the secret things of the Lord are reserved to himself, but the revealed belong to us. It must suffice us to know these only, and hereafter to come to see and know the rest in the kingdom of heaven, when we shall be perfect. So that he which dareth now to pry into them, sinneth by presumption, and by confounding the times which God hath distinguished. Some have inquired into secrets, saith Peter Martyr, and yet have been approved, as Abraham and Moses, and the blessed Virgin Mary; but others have been reproved therefore, because the one sort inquired out of faith, that they might be more confirmed; but the other out of unbelief, and God the knower of all hearts judgeth accordingly. If it be demanded, why the Philistines that looked also into the Ark, and handled it, were not likewise smitten? It is answered, they had not the charge given them, but only the Israelites, and therefore their sin was not so great as the sin of these men.
The people being thus grievously smitten, are full of sorrow and fear, and send to the men of Kiriath-jearim to come and take the Ark home to them. This City, saith Lyra, was more noble, and a safer place for the Ark to be in, and therefore they desire that it might be carried from them thither. Josephus saith, the men of Bethshemesh sent to all Israel, and by a common consent it was carried from thence, as a place unworthy for their sin, to Kiriath-jearim, because Abinadab an holy man dwelt there, and his house was thought most fit for so holy a thing to rest in, and the men of Kiriath-jearim were willing to receive it, say some, because they knew the Bethshemites were idolaters, and therefore unworthy that the Ark should be with them. This was but two miles from Bethshemesh, and was one of the Cities of the Gibeonites, Josh. 9. 17. within the lot of the Tribe of Judah, but given to the Levites. It signifieth a City of Cowes, and stood but one mile from Jerusalem: Here Saul was anointed King by Samuel, and in this place, being called God's hill, because of the Ark, Saul met a company of Prophets praising God with holy hymns, and joined with them in this kind of prophesying, 1 Sam. 10. And here Jonathan the son of Saul thrust out a garrison of the Philistines, which held the men of this place in subjection, 1 Sam. 13. 3. so H. B. in Patriarchs travels.
Mystically, by the abode of the Ark amongst the Philistines seven months, understand the Gospels remaining amongst the Centiles till near the end of the world, at what time it shall return to the Jews again. By the smiting of these men for looking into the Ark unreverently, the smiting of those in the Church that use the sacraments unreverently. And when we suffer thus at God's hand, we must not, as the men of Bethshemesh, cry out upon God's severity, but consider our own sins, whereby we deserve it, and judge ourselves therefore, and not desire for that we suffer, to be rid of any holy thing, and to have it removed to another place, but use it more reverently and worthily for time to come • which some not doing, have the Ark taken from them to a people that will bring forth better fruits. If it be demanded why the Ark was not brought back to the Tabernacle in Shiloh again? Answ. Ier. 7. 12. Psal. 78. 60. for the sins of the Priests and people; and therefore it is most probable that God gave direction hereabout by Samuel, although it be not expressed. Rupert saith, that mystically hereby was figured out the synagogue of the Jews, which should afterwards be rejected, and that holy thing Christ removed from them.
CHAP. VII.
THE Ark is setcht by the men of Kiriath-jearim, and placed in the house of Abinadab upon the hill, and his son Eleazar was by them sanctified to keep the Ark, and here it abode 20 years, and all Israel is said to have lamented after the Lord. And it is thought by Jerome and others, that not only the Ark was now gone from Shiloh, but the Tabernacle also: for it was in Nob, Ch. 21. but not said, when it was carried thither, and 1 Chron. 16. 39. it is plainly intimated to have been in Gibeon. Comestor for Abinadab hath Aminadab, and unto these words, where it remained 20. years, he addeth, even unto the 8. year of the reign of Saul, when he took it into tents, and for these words, all Israel lamented after the Lord, he hath these words, then Israel rested after the Lord, his wrath being pacified towards them. The Vulgar Latin also hath Aminadah in Gabaah, for Abinadab on the hill, and all Israel rested after the Lord. But 〈 in non-Latin alphabet 〉 is not a proper name in this place, seeing Gibeah or Gabaah was in Benjamin, this in Judah, and the word 〈 in non-Latin alphabet 〉 jinnathu signifieth they lamented, not they rested, but another word written with 〈 in non-Latin alphabet 〉 , viz. 〈 in non-Latin alphabet 〉 , so that the translator was deceived by the likeness of the word, and Hebr. it is Abinadab. Our translation then is the best, in the house of Abinadab upon the hill, for so the word 〈 in non-Latin alphabet 〉 signifieth, and all Israel lamented after the Lord. Yet 2 Sam. 6. 3. where David's removing of the Ark from Abinadab's house is spoken of, it is said Abinadab's house, which was in Gibeah, as being another City, and not in Kiriath-jearim, but of this I shall speak more by and by. Here is no mention made of the Tabernacle anymore, for instead of a Tabernacle the Ark abode in an house, Abinadab is thought to have been a Levite, and he being now aged, and unable to do this service, his son Eleazar was appointed unto it: But whether he were a Levite or not, see more upon 2 Sam. 6. v. 9. Thus the house of Eli was rejected a long time, as was threatened, and afterwards in Solomon's time forever. Of a Tabernacle yet set up for the Ark in the City •• David we read again, 2 Sam. 6. 17. The sanctifying of Eleazar was nothing else, saith Lyra, but their appointing him to this office to keep the Ark covered, and to keep men from approaching anymore too near unto it to gaze upon it. For the abiding of the Ark in Kiriath-jearim 20 years, this is generally held to have been in the house of Abinadab, as the words seem to imply, for if he had not dwelt in that City, why should the men thereof have fetched the Ark thither? Yet Lyra saith, that Gibeah where Abinadab dwelt, was another City in the Tribe of Benjamin, and that the Ark was not now carried to his house, but long after, having first remained in Kiriath-jearim, then in Mizpah, in Gilgal, and in Nob, and then lastly it was kept in Abinadahs house: of which opinion of his see more upon Josh. 18. 1, 2. in my exposition there. Whereas Comestor saith, it remained here, till the 8. year of the reign of Saul, that cannot be true, because even in David's time we read of it, as being there still. The reason, that might move Lyra to adjourn the bringing of the Ark to Abinadab's house so long, happily might be, partly because he could not see, how it could be true, that it stood there but 20. years, seeing it remained there till the reign of David, and before that under Samuel and Saul had passed 40. years, in the beginning of which time it was first brought thither, if when it was brought form Bethshem. to Kiriath-jearim it was placed there But this is well resolved by Peter Martyr, Pelican and others, that the 20. years here spoken of were not the whole time of the arks being in Abinadab's honse, but the time, till the solemn turning of the Israelites, and putting away their idols, at the exhortation of Samuel, as here followeth, v. 3, 4. after which it seemeth, that it abode there still, by that which is said 2 Sam. 6. until the time of David, but only that sometimes in this space it was happily removed to other places before mentioned upon occasion, and after a while brought back to this place again. But Peter Martyr thinketh, that not the Ark, but the Tabernacle only was in those places, Mizpah, Gilgal and Nob, being disjoined from the Ark always after the taking of the Ark by the Philistines. For the lamenting of the house of Israel after the Lord: Peter Martyr readeth it, the whole house of Israel lamented, and followed after the Lord. Junius, they lamenting cried unto the Lord, but herein the sense is more respected, then the rendering of the place verbatim, for so it is, they lamented after the Lord, but the meaning is, they were not moved with repentance by that great overthrow, which they had received by the Philistines, nor by the coming of the Ark back again, but having gone on in idolatry and other wickedness after this 20 years together, and suffering much at the Philistines hands, and broken at length with many miseries, they now begin to be humbled, and to cry unto the Lord, as in other times of their oppressions, they had also formerly done.
All which is implied by the next words of Samuel, If ye return to the Lord with all your hearts, then put away the strange gods, and Ashteroth from among you, and prepare your hearts to the Lord, and serve him only, and he will deliver you out of the hands of the Philistines: so that Josephus erred greatly in saying, that the people sought the Lord all these 20. years with sacrifices and prayers, which Samuel seeing makes his exhortation unto them. For if they had returned, the Lord would not have left them so long to the oppressions of their enemies, neither would there have been any need for Samuel at this time to exhort them to put away their strange gods. It is more probable, that being offended with the great slaughter made amongst them at the Arkes return, they let that stand in Abinadab's house, neglecting to seek unto it, and following strange God's, for which cause they were given over to the oppressions of the Philistines, and now wearied with sufferings they lamented, &c. touching Ashteroth and Baalim also, see Judge. 2. 13. If it be demanded whether Samuel did not exhort them all these 20. years, it is answered by Tostatus and others, that without doubt he did, but could not hitherto prevail, for he being an holy Prophet and a Judge next after Eli, would not certainly neglect to do his best endeavor to convert them, even from the beginning of his authority.
Then the children of Israel put away Baalim and Ashteroth and served the Lord only: for if any other be served together with God, such service is abominable, whether it be an idol of the heathen, or an image of the Papists; and the word 〈 in non-Latin alphabet 〉 , is to be noted by the Sept. rendered 〈 in non-Latin alphabet 〉 ; that the vanity of the Popish distinction may appear, who say that 〈 in non-Latin alphabet 〉 is to be given to God only, but 〈 in non-Latin alphabet 〉 to saints and images also, for both are appropriated to the Lord, both here and Matth. 4. 10.
Then they were all gathered together to Mizpah to Samuel, that he might pray for them, as he appointed, and they drew water and poured it out before the Lord and fasted on that day, and said, we have sinned, and Samuel judged them in Mizpah. Of Mizpah see before Judge. 11. in the history of Iephtah, but this was not the same, but another upon the border of Judah and Benjamin, as is shown Josh. 11. 3. it was near to Ramah, where Samuel dwelt, and famous for assemblies, Judge. 20. Some of the Rabbins think it was the same with Shiloh, where the Tabernacle was; but this cannot be, if it be true, which hath been noted upon Judge. 20. and Ch. 21. 2, 12. And yet I cannot see, why this assembly should now be called to Mizpah, unless the Tabernacle or Ark were there at this time, for to assemble before the Lord, is before the Tabernacle: wherefore it is held by Jerome and Tostatus, that the Tabernacle was now in this place, removed most probably by Samuel's direction, and afterwards it was removed to Nob; and where it stood, the people came together & sacrifices were offered, the Ark in the mean season being only kept safe and covered in Abinidabs house. Yet if an Oratory were there as 1 Maccab. 3. 46. they might assemble thither for his cause. For the water, which they are said to have poured out, Comest. saith it was a cursed water, which any idolater drinking had his lip hereby glued together, inseparably, & there he ludged the people, that is, taught them the judgments of the Lord. Yet some, he saith, affirm, that he took a certain idol and stamped it to powder, and made them to drink thereof mixed with water, and then by their beards judged who were guilty of Idolatry, and who not. Lyra also reciteth this exposition, but preferreth another of R. Solomon, who saith, that their pouring out of water, was in way of humiliation for their sins, by reason whereof they hereby acknowledged, that they were as water poured out, and had no strength: or, that of Jonathan Ben Oziel, they poured out water to signify the tears, that came down from their eyes out of the contrition of their hearts. And he judged Israel there, that is, heard their complaints against one another, and made a reconciliation amongst them. Hugo saith, that they poured out water, to show, that as water poured out returneth not again, so they would no more return to their idolatry. Junius following the Chaldee, saith, they shed tears in such abundance for their sins, as if they had drawn and poured out water in abundance. Peter Martyr having recited the expositions before-going, and rejecting that as a fable, of the water being drunk to try the Idolaters, of which mention is made by Jerome in tradit. Hebr. because the water was not drunk, but poured out, &c. and adding another of some Rabbins, that this was done as a symbol of the remission of their sins, as by water filthiness is washed away; and that of Josephus, that water was poured out for a drink-offering, he concludeth, that nothing else was here meant, but that they drew and poured out water to wash themselves, as in legal purifications it was required. But I rather prefer that before of some Rabbins, that this was done in humiliation, to signify, that they were all as water poured out, that they ascribing no strength unto themselves, but relying upon God only, he might be on their side. Yet for Samuel's judging Israel in this place, I hold with Peter Martyr, that most probably is meant his being made Judge now first there, because although it is said before, that he was known to be a Prophet, yet that he was Judge, we read not till this time.
The Lord's of the Philistines hearing that all the Israelites were together in Mizpah, as Josephus saith, unarmed, they came up against them; and they being afraid, desired Samuel not to cease crying to the Lord for them; then he took a sucking Lamb, and offered it up whole for a burnt-offering, and cried to the Lord, who heard him, and thundered upon the Philistines that day, and they were discomsited before Israel. Josephus relateth it thus, The people of Israel being at Samuel 's appointment, gathered together to M • spat, the Philistines gathered together, thinking to set upon them suddenly, before they should think of their coming, and thus easily to overcome them: Then they besought Samuel to pray for them, who were now altogether unprepared, and had neither strength nor heart to go to battle against them, being so often already overcome by them. And when he had prayed and offered a sucking Lamb in sacrifice, the Philistines came in sight before that it was wholly consumed, but then the earth quaked under them, and gaped so in divers places, that many of them fell into it, and the rest were so smitten and burnt in part with often thunders and lightnings, that they had no strength to hold their weapons; wherefore they fled before Israel, and Samuel with the people pursued them, and slew very many of them, and following on his victory, he recovered the land which the Philistines had formerly taken from them, from Ekron even unto Gath, neither durst the Philistines come out to fight anymore against them, but kept them within their own bounds all the days of Samuel, as it also here followeth, v. 13, 14. Touching the sucking Lamb which Samuel is said here to have offered, some of the Rabbins think that he himself did not offer it, but appointed the Priest to offer it, because he was a Levite; but R. Kimhi better, that he offered it himself, as he might well do by reason of his prophetical calling, for by virtue hereof Elias also offered sacrifice, 1 King. 18. It is said to be a sucking Lamb, to show that it was of no great worth, and so that God looketh not to the greatness of the gift, but to the heart of the offerer; and a Lamb was offered, to set forth the true Lamb of God Christ Jesus, by virtue of the sacrifice of whose death, God is made propitious to sinners. And Samuel cried to the Lord for Israel, and the Lord heard him. Some think that he answered him by fire sent down from heaven to consume the sacrifice, as the Rabbins: some, that the next words show how he heard him, The Lord thundered that day upon the Philistines, &c. and of this kind of hearing we are certain, but not of the other. The Philistines came against them at this time, saith Lyra, because that being under their Tribute ever since the taking of the Ark, they were forbidden, to prevent rebellion, at any time to assemble together; wherefore hearing now that they were assembled contrary to this order, they came up against them, but the Lord turned it to their own destruction, he fought for his people from heaven, as he did before, Josh. 10. and Judge. 5.
And the men of Israel went out of Mizpah, and pursued the Philistines, and smote them to a place lying under Bethcar, that is, saith Junius, to a certain Rock so called, between which and Mizpah, Samuel is said in the next verse to have set up a stone. It is said indeed, v. 12, Samuel set up a stone between Mizpah and Shen, as if by Shen, not Bethcar, but some other place, the boundary of the Philistines Country were meant; but Shen is by Junius rendered that Rock, the word properly signifying a tooth; but because this Rock hung over like a tooth, this word is used to express it: so likewise Pagnine, and this is by Willet maintained: 1 Because Chap. 14. 4, 5. the same word is put for a rock. 2 Because Josephus saith, that Bethear was this rock set amongst the Coreans, from whom it had the name. But he saith only, that they pursued the Philistines even to the Corrhaeans (for that is the name of the place) and there he set up a stone for a monument of this victory, and called it fortis, strong; yet from hence it may be gathered that the name Bethcar, or Bethcor came from those Coreans, of which he speaketh.
The Philistines being thus brought under, are said to have come no more into the coast of Israel; and the hand of the Lord was against the Philistines all the days of Samuel. The contrary to this seemeth to be set forth, Chap. 10. 5. where a garrison of the Philistines is said to have been at the hill of God, and Chap. 13. 50. they came up in very great multitudes, and pitched in Michmash; but the meaning here is, that they came no more against Israel with any success, whilst Samuel lived, for Jonathan and his Armor-bearer alone began to overthrow them, and then Saul pursued the victory against them. Junius saith, that they came not to enlarge their bounds anymore, but defended them only by Garrisons. Peter Martyr, they came not till Samuel grew old, and his sons having the government committed to them, ruled ill: for then because of their new invasions, the people desired to have a King to fight for them. But this is manifestly against the words of the text, all the days of Samuel, and the first is best.
So Israel was again enlarged, and lived in peace, for the Philistines were subdued, and they were in peace with the Amorites; whereby, as by a general name, all the inhabitants of those parts are understood, both Philistines and others, the state of Israel was now quiet after this victory, and the Cities before taken from them restored.
And Samuel judged Israel all the days of his life. How could this be, seeing Saul was made King long before he died? Lyra saith, it is meant only till Saul was made King. But Junius better, even when Saul was King, he together with Saul judged them still, as appeareth, Chap. 11. 7. Chap. 15. where he slayeth Agag; and Acts 13. 21. Samuel and Saul are joined together in the government. And Peter Martyr more fully, although he made his sons Judges, yet he did not put himself out of this office; and when he anointed Saul King, he retained still a Judicative power over all, yea, even the King himself; and therefore he reproveth him, and annointeth David for King, so that he was as it were King of Kings, Saul was the ordinary Magistrate, and he the extraordinary.
And he went from year to year in circuit to Bethel, Gilgal, and Mizpah, &c. For Bethel, Junius hath, the house of God, expounding it of Kiriath-jearim, where the Ark war, and therefore the people assembled thither at the three great feastivall times of the year appointed Exod. 23. and so it was a fit place for Samuel at such times to come and judge the people there. Gilgal was on the middle of the end of the Land eastward near Jordan; and Mizpah at the other end westward, and so most fit for the people of all parts to assemble unto. Others take Bethel for a proper name of that City where Jacob had his vision, Gen. 28. H. Bunting saith, Bethel was but two miles from Gilgal, and from Ramab 16, and Mizpah from Gilgal 30 miles. But Willet defendeth that of Junius, because it is called the house of God where the Ark was, Judge. 20. 18. 1 Sam. 3. 15. Chap. 10. 3. and it is most likely, that because the people assembled thither together at feastivall times, Samuel took this opportunity to come and judge them there. Yet to me, a place properly called Bethel seemeth rather to be meant here, because the other names are proper, and Assemblies to holy Feasts were not so fit for judging Civil causes; and if he had taken the opportunities of their meetings at God's house, he should not have needed to have gone about to other places also, seeing he had them then all together in that one place. Samuel is here set forth for an example to other Rulers and [Note.] Judges, that they should not put the people to unnecessary toil in coming over far for judgment, nor otherwise oppress or poll them, but provide for their good.
Having gone his Circuit, he still always returned to Ramah, where he dwelt. But how covld he leave the Tabernacle, to which he was dedicated by his mother forever, to dwell in another place? Answ. When God advanced [Qu.] him to be Judge over Israel, he called him out by a new calling from serving anymore about the Tabernacle, and therefore he might well leave that place to follow his calling, for vows hold no longer but till that God's pleasure be revealed to the contrary, so Peter Martyr; upon this see somewhat before, 1 Sam. 1. 28. Borrhaeus saith, as long as the Tabernacle was in Shiloh, he was bound by his mothers vow to serve there, but now this place being destroyed, and the abode of the Tabernacle uncertain, he was bound no longer; but I assent rather to the other.
And there he built an Altar to the Lord, that is, saith Junius, at Kiriath-jearim, where the Ark was, being therefore called Bethel, v. 16. but it is plainly spoken of Ramah, and so Peter Martyr understandeth it, and others, justifying this his fact, because he was a Prophet, and so did it by direction from God, although ordinarily no Altar might be made but at the place chosen by God; and the rather might this now be done, because the Ark had now no certain place, and happily it might then be brought to Ramah, although it be nowhere spoken of. Theodoret qu. 15. in 1 Reg. saith, before the Temple was set up, it was lawful to build an Altar in other places; but because this was done by Elijah at Carmel after the Temple was built, he saith, it was to be understood as an exception to the general rule, that the men of God might set up Altars and sacrifice anywhere. The reason why an Altar was now set up here, was, because the people gathered thither together often times to Samuel, and then it was consulted about things pertaining to the Weale public, which it was not fit to do without public calling upon God; and the ground of prayer is faith, the ground of faith, God's promises, and the promises are sealed up unto us by outward signs; so Peter Martyr.
Mystically by the thunder here sent against the Philistines, Rabanus understandeth the preaching of the Gospel, whereby errors are overthrown, and pursued even to Bethchar, that is, till all error is purged out, and God is acknowledged, according to the signification of the word, the house of acknowledgement; and then Christ the true Ebenezer, or stone of help, in whom all our help and health, lieth is set up, which is when we believe in him.
CHAP. VIII.
WHen Samuel was old, he made his sons Joel and Abiah Judges over Israel, and they were Judges in Beersheba, but because they took bribes, and perverted judgment, the Elders of Israel came to Samuel, and complained hereof, and asked a King to judge them like other Nations. The age of Samuel, saith Sallianus was now 60, for he was borne when Eli had been High-priest, and Judge one year, and was 39 when he died.
Samuel, saith Lyra, not being able any longer to travail about, as he had done, by reason of his age, made his sons Judges, thinking that they would tread in his steps, but he was deceived in them. For these words, they were Judges in Beersheba; Junius hath it, even to Beersheba, that is, from Dan to Beersheba, all over Israel, as these two limits are put, Judge. 20. 1. but I cannot see how the word 〈 in non-Latin alphabet 〉 properly signifying, in Beersheba, will bear this construction, for in the place alleged, Numb. 20. 1. it is 〈 in non-Latin alphabet 〉 even to Beersheba. Borrhaeus therefore and Osiander hold, that they were placed there, because it was furthest remote southward, and next to the Philistines country, where there was need of the presence of a Judge, that might be able to withstand and provide against that enemy, and Samuel being old, could not now travail so far to judge the people. But this is not probable, because Beershebab was none of the places to which Samuel had used to travail, but Bethel, Gilgal, and Mizpah. Pelican thinketh, that they dwelt there to vex the people, by making them to come long journeys for judgment, and there seemeth to me to be some antithesis between that which was before said touching their father Samuel his travailing about to divers places to judge the people for their greater ease, and their slothfulness, abiding always in one place only, and not travailing about, or dividing themselves to several places, that thus at the least the people might be put to the less labor; and so this is mentioned not without some taxation, that they preferred their own ease and pleasure before the good of the Common-wealth; thus also Peter Martyr: yet I do not think that they did thus purposely to vex the people, but out of a neglect towards them. If it be said, this is not likely that they lived both in one place, and went not abroad to judge, seeing their father was yet living, and so he would not have suffered it. I answer, it is likely, that being once in authority, they would not be ruled by their father, as neither would Eli 's wicked sons, nor some others since, that have been made Kings whilst their fathers lived, but have rebelled against them. Josephus saith, that one of them dwelt in Dan, and the other in Beershebab, but this is against the Scripture. They dwelt far from their father, and happily by his appointment, because he continued a Judge still, as was before said, He judged Israel all his days, and he made them but his assistants now that he was old, meaning doubtless, that they should go about as he had done, he in the mean season judging all about Ramah, and rarely elsewhere.
Samuel in setting up his sons for Judges, saith Peter Martyr, sinned two ways: 1 That he did it contrary to all former presidents, for Gideon having the Kingdom offered to him and his sons, refused it; and likewise Moses, when he saw that he must depart out of this life, set not up his son, but prayed the Lord to provide him a man to go before the people, and to govern them. 2 In that he did thus, without asking counsel of the Lord; for if he had asked, he should have heard that Judges were not to be set up by men, but by the Lord immediately. And therefore it succeeded accordingly, both his sons proved wicked, and the people shook off both him and them. The wickedness of his sons was very great: 1 They were covetous. 2 They took bribes. 3 Perverted judgment, and so the wicked were justified, and the righteous condemned, then which there cannot be a greater pest to a Common-wealth. Wherefore Exod. 18. it is a property required in a Judge, that he should hate covetousness; the Ancients pictured Justice without eyes, and without hands, to show, that a Judge should neither be a respecter of persons, nor take bribes. The Areopagites judged always in the dark, that both these evils might be prevented. Cambyses caused an unjust Judge to be flayed, and with his skin a cover to be made for the Judgment-seat, appointing his son to sit there and judge Causes. If any shall marvel, that Eli was judged so severely for his sons faults, but Samuel not: Theodoret answereth, that they lived not near to their father, but afar off, so as that he could not provide for a reformation. But whether did the people il hereupon in desiring a King? Ans. Pelican saith, that they sinned by curiosity, in that they [Qu.] desired not a reformation of the abuse, but an innovation of the government Osiander, that they sinned by distrust in God, for that they thought that a Judge coming sometime of mean parentage, was not so formidable to the enemy, as a King, and therefore that they were not so safe under Judges: when as indeed they were not under the protection of the Judge, but of God, who raised him up immediately. Lastly, Willet saith, they sinned also by ingratitude towards Samuel, in that having received so many benefits from him, yet they rejected his government even whilst he lived. And this is one of P. Martyr 's, who also saith, they sinned by desiring a King, after the manner of all other Nations, and not according to the rule of God's Word, Deut. 17. and in that they desired a King without consulting with the Lord, or having direction and order from him hereabout. For it was not altogether unlawful for them to desire to have a King, seeing the Lord had before propounded the case, if they would set a King over them, he should be one of their brethren, and not be proud, &c. And to Abraham he had promised, that Kings should come out of his loins: and Jacob by the spirit spake in the scepter of Judah. But till God had pleased to give order for the making of a King, they should have rested in the present government by Judges, and desired that the abuses in Samuel 's sons, should either have been reformed, or they turned out of their places. And as they sinned greatly in asking a King, so they did foolishly, because they desired to change from a better government by Judges, to a worse. For the Judge ruled them always according to God's Word, when God set a Judge over them, but there was danger of the contrary, if Kings were set up, as woeful experience afterwards proved, there being amongst twenty Kings, scarce four godly. Again, kings lived in greater state, and this must be maintained by the greater charge of the people; and themselves, their lands, and children must be at the Kings service, which were free under Judges; and they were excluded from having a voice in matters of importance under Kings, whereas in the time of Judges, the Elders and people did bear sway. And in asking a King because Samuel 's sons were wicked, they did foolishly, for how could they know, but that their King might be wicked also; & if the sons of him so a good father did thus degenerate, how could they but fear the like touching the Kings son; who must not now by a new-election, but by inheritance come to the Kingdom after him? yet this their unjust desire was guided by God's providence, to accomplish God's Word, That Kings should come of Abraham.
For these reasons before-going, their asking of a King displeased Samuel, but he went to God by prayer, referring it to his direction. And God bade him hearken unto them, yet he also showeth himself to be displeased with them, in that he saith, They have not rejected thee, but me; that I should not reign over them, according to all the works which they have done since I brought them up out of Egypt, even to this day, wherein they have forsaken me, and served other God's, &c. Whereby we may see that God sometimes granteth men their desires in wrath, as the Quails in the wilderness; and he saith elsewhere, [Note.] I gave them a King in my wrath, that we may all learn in asking any thing of God, not to be carried by our own affections, but to be regulated by his will. But how doth the Lord say, They have rejected me: Lyra resolveth it thus, they have rejected me, in that they have left me to serve other God's, and so now they reject thee my Vicegerent. Peter Martyr saith, that God here comforteth Samuel two ways. 1 That the ignominy now offered to him against himself, for he was by God made Judge over them, and so he being rejected for Judge, God himself was rejected for King. 2 That this was no new thing, for they had always used the Lord thus, since their coming out of Egypt, casting him off from time to time to serve other God's, therefore it might well be patiently borne by Samuel, as not arguing any fault in him causing them thus to do, but their rebellious disposition; and no greater dishonor was herein done unto him, then unto God himself. If a question be made here, whether to have a King be a rejecting of God, that he should not reign over us? I answer, no, for even Kings reign by God, and when a good King reigneth, God ruleth by him; yea, a Tyrant is set up by God, and hath his authority from him, and therefore must be obeyed, but for the abuse of his power he shall answer to God another day. Now the people of Israel are said to have rejected God from ruling over them, because they desired an alteration of that form of government by him settled amongst them, and did as much as in them lay, reject God's government. Yet he condescendeth to their desire, for the hardness of their hearts, as Moses yielded, that a bill of divorcement should be given; lest Samuel being denied to make them a King, they should have set up one themselves.
Then God bade Samuel tell them the manner of the King, and he said unto them, He will take your sons, and appoint them for himself for his chariots, and to be his horsemen, and some shall run before him, &c. And will set them to ear his ground, and to reap his harvest, &c. And he will take your fields, &c. And he will take the tenth of your seed, &c. This, saith Lyra, is to be understood in the case of necessity for the common good, for in this case, all things are the Kings, and to be taken and used by him, as the present need requireth for the defense of the Common-wealth, as for the good of the body, all the members thereof are to be exposed to danger. But out of this case of necessity there be many things expressed, whereunto the right of a King extendeth not, as namely all those things that make the subjects condition servile, and respect not the common good, but rather the will of him that reigneth. And these things doth Samuel declare unto them, that they seeing how great a power a King should have, so that he might easily turn his Kingly authority into tyranny, might hereby be deterred from seeking to have a King, which would be so inexpedient for them. Wherefore to show what a King might not commonly do de jure, Deut. 17. it is said, he shall not multiply Horses to himself, nor bring the people back into Egypt, that is, into a servile condition. Whereas it is added here, And ye shall be his servants, the meaning is none other, but if he shall turn Tyrant, as he may easily do, by reason of his great power. R. Kimbi saith, that these things are so of the right of a King, that without them he is no King, according to some Rabbins, but according to others, that these are commemorated only by way of communication of that which would follow upon this change of government. Peter Martyr saith, that the true right of a King, is described Deut. 17. here the true right is not propounded, but the usurped, and this the present case required, because they desired to have a King after the manner of the Nations about them, and those Kings did thus tyrannize over their subjects, and pill and poll them unreasonably, and took such outward pomp unto them, as that they might thereby most terrify their subjects. If it be demanded, may not a godly King then take of his subjects, whereby to maintain himself in that port, which belongeth to a King? He answereth, he may exact tribute according to reason, and maintain a royal pomp, but for the use of the Common-wealth, and not for riot. And that here is not set forth what a King might by right do, but is prophetically foretold, what he would do for their punishment, is held also by Osiander, Pelican, and Borrhaeus; and Gregory, c. 10. it is not here prescribed, but shown, what reprobate Kings would do, but the godly avoid, for subjects are to be defended by Kings, and not spoiled of their goods. But if any shall contend, that not things to be avoided, but to be done, are here mentioned, the right of Tyrants is written for that King, who is asked, the Lord b • ing rejected. And Tostatus saith, that all things here set down, are not put as the rights of Kings, but as the evils, which for the greatness of their power they can do. Amongst whom it is noted, that their King should tyrannize over them three ways: 1 By taking things violently from them, and not by order of Law. 3 By abusing the goods taken in bestowing them upon his favorites. 3 By basely using their persons, as if they were his slaves or servants.
And ye shall cry unto me because of your King in that day, but I will not hear you. Hereby is shown, that a King being once set up, although the government be not so good, yet he can never be put down again; as the horse having once received man on to his back to pursue the stagge, could never shake him off again. And this prophesy of the miserable case that they should be in under Kings, took manifest effect, in that they had all wicked Kings, except four, under whom they suffered greatly, and at last for their wickedness went into captivity; so Peter Martyr. But yet he disputeth at large, and proveth, that the government of the Church ought not to be Monarchical, but always Aristocratical, because this form of government was first settled by Christ, when he gave the keys of the kingdom of heaven to all the Apostles alike, and the power of forgiving sins, and this form may none ever presume to alter without his allowance, to the worlds end.
But the people refused to obey the voice of Samuel, &c. for the words further added, Nay, but we will have a King over us, that is, saith Lyra, nay, but the Lord will hear us although we have a King, and therefore we will have one. But the word [nay] is rather opposed to the dehortation before-going, not to persist to ask a King, and so Peter Martyr understandeth it, saying, that they answered as a people headily carried to have their own wills, whatsoever should come of it. For although under Judges God had always wonderfully protected them, when they lived in obedience to his laws; yet because all generally flocked not to the Judge, whereby they thought that they were the weaker, they would now have a King that might command all, thinking, that thus they should be the stronger: forgetfully passing over God's gracious dealing towards them under the Judges, whom he had raised up from time to time, and the miseries which they had suffered under Abimelecb in the short time of his reign.
Samuel seeing that he nothing prevailed, related their words unto the Lord, who bade him again make them a King, and so for that time he dismissed the assembly, hereby showing, that God would shortly set up one over them, to whom alone this belonged by the law, Deut. 17. and in the mean season they were to wait upon him.
CHAP. IX.
HEre is shown how the Lord satisfied the importunate desire of the people in making Saul King over them. And therefore he is first described, and then the occasion and means of his coming to Samuel to be anointed King. He is described first by his parentage, he was the son of Kish, the son of Abiel, the son of Zeror, &c. a mighty man of power, 1 Chron. 8. 33. Kish is said to be the son of Ner, but he most probably had two names, as many others, being called by the one here Abiel, and by the other there Ner. 2 He is described by his youth, comliness and stature, A choice young man, and a goodly, neither was there amongst all the children of Israel a goodlier person then he, from his shoulders upward he was higher then all the people. For these words, A choice young man and a goodly, the Vulg. Latin hath, electus & bonus, choice and good: and for the next words, there was not amongst the children of Israel a better then he, and this reading is according to the Hebrew; wherefore Lyra and others say, that he is here commended from the goodness of his nature and disposition, as in the words following from his stature. But from his goodness, saith Peter Martyr, he afterwards degenerated, as also many more have done, when they have attained to a kingdom, or to any other great dignity, they have been good at the first, but afterwards tyrannical or epicurish; so that we have need continually to pray that our Kings and Rulers may always persevere in goodness. Yet most Interpreters, saith he, expound it goodly, as respecting the form of his body, which is the more probable, because it is by and by added, From his shoulders upward he was higher, &c. I see no reason but that it may be taken both ways, he had a good stature, strength, and comliness of body, and a good disposition, and so was a man of all others most fit in human reason to be made King. He is here commended, saith Martyr, from all sorts of causes; the formal, because there was no ambition, deceit, or violence used to get this kingdom, but merely the will and providence of God effected it: the final, that the people might be defended from the incursions and violence of their enemies: the efficient, God, who shown him to Samuel, and bade him anoint him King: and the material, Saul himself, who came of a father a mighty man, and therefore was likely to be such himself also, seeing mighty men beget mighty men, was now in the prime of his age, and at his greatest strength, of a good condition, and stature, and form; as it was said of Priamus, fit for an Emperor. Of his City, no mention is made here, for it was Gibeah, which was in famous for the great wickedness committed there upon the Levites concubine, and therefore it is let pass in silence.
And the Asses of Kish, Saul's father, were lost, &c. He took great delight in Asses, saith Josephus, and therefore kept of the fairest sort; and by sending out his son Saul to look them up, he shown, in what manner great men brought up their sons in those days, not in idleness and pleasure, but to look to their cattle. In profane Histories we read of Hercules, that he kept an heard of bullocks; and Apollo served King Admetus in the same office; and Paris the son of king Priamus kept sheep.
And Saul passed over Mount-Ephraim, which was, saith one, 4 miles from Gibeah, the City from whence he came. Then he went into the land of Salisah, and to the land of Salim, that is, 12 miles. Salisah was in the tribe of Benjamin, 2 King. 4. 42. Of Salim, see Joh. 3. 23. it was not far from Jordan: then he went to the land of Jemini, which was also in the tribe of Benjamin, 16 miles from Salim, but Salisah, saith the same Author, was in mount-Ephraim, but Junius in Benjamin, alleging 2 King. 4. 42. but there is no mention made of the tribe wherein this land lay, yet it seems not to have been in mount-Ephraim, because it is spoken of as a distinct place therefrom.
Then they came to the land of Zuph, this is thought by Junius and others to have been Ramah, where Samuel dwelt, otherwise called Ramathaim Zephim, and the land of Zuph, from Zuph, the first in Samuel's pedigree, Ch. 1. 1. and this is not unlikely, because here Samuel dwelt, as appeareth, v. 6. His servant said unto him, Here is a man of God, an honorable man in this City &c. and to this man when he advised him to go to ask about the Asses, Saul took care for some gift to bring unto him, and so they resolved to give him the fourth part of a shekel of silver, which his servant had about him. Here it may be demanded, whether Samuel being a Prophet of the Lord did use [Qu.] to take gifts for doing any act of his prophetical office, seeing Elishah would not take anything of Naaman, and Gehazi his servant was punished with the Leprosy for taking? Peter Martyr answereth, it is held by Josephus and by Jerome after him, that it was Saul's error to think, that the Prophet would take something for his divination, but we read not, that he took ought of him, but rather gave unto him, for he made him to dine with him: and in the like error was Jeroboams wife, when she went with her gifts to the Prophet for her sick son, for neither do we read there that anything was taken. It is a difference between a true Prophet and a false, these do their office gratis, they for rewards, as is complained Mich. 3. and we may see in Balaam. For gifts do blind the eyes, and are of force to make men speak pleasing things, although falsely. The reason, why a Prophet should take nothing is given by Christ, freely ye have received freely give, wherefore Simon Magus was rejected by Peter, when he offered him money, and Saul seemeth not to have known any difference between a wizard and a man of God, which made him to think of a gift: yet some excuse him, because to come to a Prophet was to come to God, and before God it was provided by the law, that none should appear empty. But admit, that Samuel received his gift, it was so little, as that it is not worth the speaking of, for it was but the 4 part of a shekel, that is 5. d. or 6. d. at the most, but now the rewards of Priests are the price of great farms and and fields. Thus he out of Jerome, but in conclusion he saith, he spake not this, because it was altogether unlawful for a Prophet to take anything, for Jeremiah received bread of the King daily, Elishah received 20. loaves of those that brought them, and many Prophets were fed by Obadiah, and he that preacheth the Gospel, must live of the Gospel; but to show that they ought not to take gifts to the enriching of them, but for their necessary maintenance.
Now it was their manner of speech of old, when they went to a Prophet, to say, Let us go to the Seer, for a Prophet was called a Seer, &c. It is not meant, that a Prophet was thus called of old and not now also, when these things were done, but this name of Seer he was called by a long time and still, for Saul inquired for Samuel by this name, v. 11. And a Prophet was thus called partly because he foresaw things to come, and things done secretly, as Elishah; and partly because God revealed himself unto him by visions and dreams, as Numb. 12. 6. And lest God's people should seem to want the means of being satisfied in cases of inquiry, which the heathen had by their wizards, even particular things and of small moment were revealed by God's Spirit to his Prophets, so that Saul might well go to inquire of Samuel about his fathers lost asses, and by him be satisfied. But now we must be content without such means, and not go to wizards to know what is become of our lost things, as did the heathen, who knew not God, but instead of God, served the Devil. It must suffice us, that we have the mysteries of the kingdom of heaven more plainly revealed unto us by Christ the head of Prophets, although we have none other revelations touching anything in this world concerning any of us in particular, and suffer much by losses and crosses here.
And as they went up the hill to the City, they found young Maidens going out to draw water, and asked them, saying, Is the Seer here, &c. The City to which they came, was Ramah, where Samuel dwelt: The Maidens whom they asked for the Seer, did not only tell them, that he was there, but also that there was a sacrifice that day in the high place, and that Samuel would be there to bless the sacrifice, neither would the people eat thereof, till he had blessed it. Here the conceit of R. Solomon, cited by Comestor and Lyra, is not worth the relating, That these Maidens being taken with the beauty of Saul, stayed him a while to look upon him, using more words then needed: for contrariwise it is said, They bade him make haste to speak with Samuel before he went up to the sacrifice, v. 12. For the sacrifice here spoken of, they say, some hold it to have been only a feast prepared purposely against Saul's coming, which was the day before revealed to Samuel, v. 15. but some a peace-offering, a great part of which was spent in feasting, and then, saith Lyra, a sacrifice might be offered in any place, and not before the Tabernacle or Ark only, as was shown before, 1 Sam. 7. The first, that it was only a feast, is followed by Junius, who therefore rendereth it, There is this day a feast, &c. because a sacrifice might not be offered but before the Tabernacle: but this reason, as hath been already shown, is of no force, for an Altar was by Samuel built in Ramah, 1 Sam. 7. 17. The second, which is better, is followed by Peter Martyr, and Osiander, and this proveth it to have been a sacrifice, because it was in the High-place, unto which they should not have needed to go, if it had been only a feast, and in High-places they used to sacrifice, before the Temple was built. If it be objected, v. 24. the shoulder is set before Saul, which was the Priests part, Lev. [Ob.] 7. 32. and therefore it should not have been so done, unless it had been a feast without a sacrifice. Willet answereth well, that the Priests part was the right [Sol.] shoulder, and this might be the left, seeing it is only called the shoulder, but not said which shoulder. For Samuel 's blessing of the sacrifice before they ate, that is, those parts thereof, which were to feast withal, that was by thanksgiving, according to the commendable custom in use amongst the Jews: For as David Kimhi hath it, the Master of the house, when they went to meat, took bread and blessed the Creator of the world for it, and then taking the cup he did likewise: according to which custom our Lord did at his last Supper, at the Paschal feast, even before he came to the institution thereof. And according to this pious custom do we Christians bless our meats and drinks, before we eat, and bless God for them after; not that they are not all good in themselves without our blessing of them, but because they were cursed to man for sin, that they may not be unclean, but sanctified and made pure unto us, which is by faith and prayer, as the Apostle teacheth, saying, They are sanctified by the Word and prayer, that is, by faith wrought by the Word, which purifieth, and so maketh all things pure unto us, for to the pure, all things are pure; and prayer, whereby their sanctification is in faith craved, and attained, and the sanctifying of ourselves also, seeing by prayer we attain the Spirit of grace and sanctification.
Saul and his servant hearing this, went and met Samuel, who being before advertised by the Lord, that a man should come unto him that day, whom he should anoint for King, was now told that this was the man. Wherefore so soon as Saul asked him for the Seers house, he invited him to the feast which he had prepared, saying, That he would tell him all that he desired tomorrow. The phrase used, is, that God told Samuel in his ear, wherein it is spoken after the manner of men, who when they tell anything to one another secretly, are said to tell it in his ear. V. 19. he saith, I will tell thee all that is in thine heart, whereby it may be demanded what Samuel meant hereby; for that he meant not touching the Asses, the next words, v. 20. do declare, wherein he for the present resolveth him, that the Asses were found, willing him therefore not to set his heart upon them. Lyra saith, in the Hebr. Questions, there is a tradition, that Saul had a dream that he was upon the top of a Palme-tree, which fore-shown his regal dignity, about which his mind was still troubled, and of this Samuel speaketh. Junius rendereth the words thus, I will dismiss thee in the morning, but whatsoever is in thine heart I do now show unto thee, namely, touching the Asses: but how the Hebrew will bear this reading, I cannot see; for both the words in this verse are, 〈 in non-Latin alphabet 〉 And I will show thee all that is in thine heart; and in the next verse 〈 in non-Latin alphabet 〉 and for the Asses; so that there was certainly somewhat else that Samuel knew to be in Saul's mind, touching which he promised to resolve him the next morning. Yet Willet stands for that of Junius, that he promised to show him nothing else but touching the Asses, arguing, that he could not mean any thoughts that he had touching the kingdom, because Saul made so strange of it when it was mentioned unto him. But although the dream before spoken of, seemeth to be but a dream of the Rabbins, yet it may well be held, that the people generally being in expectation who should by Samuel be appointed for King, Saul was in the same expectation also, and coming to Samuel, and seeing him to use him so respectively, it might then be a question then beginning to arise in his mind, whether he would lay this honor upon him: not that he thought himself fit for it, or desired it, for the words hereafter used by him show the contrary, and his hiding of himself afterwards, when he was sought for to be made King, but out of a fear that he might after he had feasted him, declare him to be King, the burden of which high honor in those dangerous times he would willingly have declined. And to this most aptly agree the words following, v. 20. On whom is all the desire of Israel? is it not on thee, and on all thy fathers house? that is, seeing thou musest in thy heart now, whether I have any such intent in inviting thee, to make thee King, be it known unto thee, that thou art he whom all Israel have so earnestly sought unto me for, although they know not yet thy person; for they desire to have a King, and thou art the man by God appointed, and therefore, I say, their hearts are set upon thee. U. 16. Where the Lord saith, He had looked upon the affliction of the people, and heard their cry, and so would bring a man of Benjamin to Samuel, whom he should anoint over them: it may be doubted how he saith thus, seeing they were wicked, and unworthy to have their cry heard, forsomuch as God heareth not sinners, and what their afflictions were, in regard of which they needed one to deliver them? Peter Martyr answereth, that the goodness of God appeared in this, that he would hear the cries of people in affliction, although wicked, for thus he useth to extend his bounty even to such, to win them to repentance. Again, although they were for the most part wicked, yet some doubtless amongst them were godly, and of them it may be understood, that he heard their cries. For the kind of affliction now urgent upon them, he saith, that the King of Ammon had gathered a great Army to come against them, of which they were sore afraid, but then it would have been said, that he may save them out of the hands of the Ammonites, whereas it is not said so, but out of the hands of the Philistines: their affliction then was the Philistian oppression, under which they had long lived, and from whom Samuel had once delivered them, and now it seemeth they grew formidable to them again. For the place where Samuel and Saul met, it is said, v. 18. Saul drew near to Samuel in the gate; but v. 14. When they were come into the City, Samuel came out against them to go up to the High-place; if they were come into the City, how could they come to Samuel in the gate; or, as it is in the Hebr. in the midst of the gate? The Chaldee Paraphrast to resolve this, readeth it, within the gate, and so Junius; and this must needs be the meaning, when they were come a little within the gate, they met him; The Septuagint to make these two verses to agree, render v. 18. thus, Then Saul drew near to Samuel in the midst of the City: but the Hebr. word is 〈 in non-Latin alphabet 〉 signifying a gate, and not a city. For Saul 's answer to Samuel, Why speakest thou so to me, seeing I am a Benjamite, of the least of all the Tribes, &c. some think that he spake thus in hypocrisy; but others simply, as not thinking himself fit for this high dignity. For the Tribe of Benjamin had been lately wasted by the war, Judge. 20. and so was become now the smallest of all the Tribes, but afterwards he was corrupted with hypocrisy, and other gross vices. Lyra also saith the same, that Saul spake thus in humility, and so did Gideon before, Judge. 6. but yet his fathers house was not so small, for he was a mighty man, so that there was some dissimulation in Saul when he said so, which was not without fault, although spoken in humility. Hugo reading it as the Vulg. Latin doth, Am not I a son of Jemini, and so it is in the Hebrew, saith, that there are two opinions; 1 That Jeminus was of the meanest family in Benjamin. 2 That a son of Jemini was the same with a Benjamin, seeing Iamin signifieth, a right hand, and Ben, a son; and therefore Saul meant not any particular family, but only that he was of Benjamin the least Tribe: And his fathers house, saith Josephus, was of great note in that Tribe, wherefore his family was not so mean, but that he spake thus in humility of it. Touching the words before-going, v. 20. Upon whom is all the desire of Israel, &c. the Vulg. Latin hath it, whose shall the best things of Israel be, shall they not be to thee and to thy fathers house? Whereupon Lyra, shall they not be in thy power to take when thou art King, and thy children's and kindreds? for this he had shown, Chap. 8. should be the Kings power; and his son Ishbosheth was King after him seven years; and Abner, who was of his kindred, was Captain of his host. The Hebrew word is, 〈 in non-Latin alphabet 〉 which may beerendred, all the desire, or every desirable thing, or best thing, and this last way it best agreeth, because Saul was yet unknown to all Israel, and it implieth a good reason why he should take no greater care for the asses, because all should be at his command, which was best in Israel.
And Samuel took Saul and his servant, and brought them into the Parlour, and made them sit in the chief place amongst them that were bidden. The Vulg. Latin, for Parlour, hath triclinium; which Lyra expoundeth of a room, that had three ranks of beds to sit down upon to eat meat, for of old they used to sit upon beds of these rouse or ranks: the first was for the chief guests; the second for the middle sort; and the third for the meanest; now Saul and his servant was placed in the first, he being herein honored as the King that should be. Saul being thus placed, the Cook is bidden to bring the portion of meat prepared for him; and being brought, Samuel biddeth him to eat thereof, saying, Unto this time it hath been kept for thee, since I said I have invited the people; here a question ariseth, how it is said to have been kept or reserved for him, seeing he came up with Samuel to the feast, before whose coming it was said before, that they would not eat; if then he came at the beginning of the feast, how could it be kept? Answ. Some think that Samuel having begun to eat with his guests, when he heard of Saul 's coming, went out to meet him, and then returning again and bringing him with him, he spake thus; but this cannot be, because Samuel knew by revelation the certain time of Saul 's coming to him; and therefore this feast being made for his entertainment, he did doubtless stay for his coming, before that he went up to it, and all the relation before-going, showeth, that Saul came thither with Samuel at his first going up. R. Solomon therefore resolveth it best, the other guests had their parts set out by themselves, but this part being the best, was set aside from the rest, after that the meat was prepared, being kept hot happily with more care, as being for a more honorable person, and so when the feast was served in, the Cook was bidden to bring that first, and set it before Saul, and then Samuel used these words to him.
For the next words, since I said I have invited the people; Hebr. is, saying, I have invited, that is, as Junius best hath it, saying to the Cook, or when I spake unto him, and told him, that I had invited guests, that he might prepare accordingly, I took order that this part should be kept for thee; the Vulg. Latin leaving out this word [saying] hath it, since I invited the people; the Gen. B. saying to Saul, I have also invited the people, that hereby he might know, that Samuel knew of his coming before, by the preparation made, and the people's coming together at that time upon Samuel 's invitement.
And when they were come down from the High-place, Samuel communed with Saul upon the top of the house; that was secretly, as is conjectured, about the duty of a King, which was a thing not yet publicly to be spoken of in the hearing of others, and therefore the next morning the servant is sent away before, that he might not hear, v. 27. and for this purpose the top of the house, there being a plain place to walk upon, and a battlement, was the fittest for them two to be upon alone after supper, as the manner then was to go up at such times, and to walk there.
And Samuel called Saul to the top of the house, the word may as well be rendered on the top of the house, and so it agreeth best, for most probably Saul was lodged there all night, and so the Vulg. Latin hath it expressly, Saul lay upon the top of the house. Being called up by Samuel, he accompanyeth him to the end of the City, bidding him to send his man away before, whilst he told him the word of the Lord touching the kingdom. But why must this be spoken so secretly? Peter Martyr saith, that Saul being afterwards chosen by lot, might know all this to have been done by the counsel of God, and so acknowledge his favor, and that he might know lots to be of God's disposing, considering what followed after this. But this is only a reason of Samuel 's speaking to him now, and afterwards finding him out by lot, the reason of the secrecy was, that it not being known to the people before, what Samuel now did, he might proceed to the casting of lots more kindly to find out, whom God would have to reign, since lots are to find out that which was secret before.
CHAP. X.
HEre Samuel first annointeth Saul, and then telleth him the signs that should follow for his confirmation; with what oil he was anointed, whether with the holy oil which was appointed for the anointing of Priests, or other oil, is uncertain. Peter Martyr saith, that David Kimbi affirmeth it not to have been of that holy oil, because none might be anointed therewith but the Priest only, which he saith is a weak reason, seeing God at his pleasure could allow a further use thereof to anoint Kings. But of this enough before upon Exod. 30. 23. For the reason why Kings were anointed, as also Priests before, it was to set forth the Spirit, wherewith they should be endued requisite in men so highly dignified. At this day, saith Peter Martyr, there is some cacozelia in anointing Kings, for being typical it was done away in Christ, they are anointed now, who are endued with the Spirit, although no ceremony of oil be used, as our Lord is said to have been anointed with the oil of gladness, although we never read of any oil poured upon his head to anoint him to his office. But although the anointing of Priests ceaseth, as typical, yet the King being called the Lord's anointed, as by a proper name, it seemeth always to be as necessary at his inauguration, as his Crown. In that Samuel is said here to have taken a vial of oil, but when he anointed David, an horn of oil, some note the fragility of Saul's kingdom, and the durability of David's set forth hereby, because a vial is made of earth or of glass, which is soon broken; and therefore Jehu, in whose family the kingdom continued but a while, was anointed with a vial of oil also. And Samuel kissed him; 1 In token of love and good will. 2 Of subjection unto him, as the phrase is used, Psal. 2. 12.
For the signs given; 1 When thou art gone from me, thou shalt find two men by Rachel's sepulcher in the border of Benjamin, at Zelzah, &c. Here a question [Qu.] ariseth, because Rachel was buried near unto Bethlehem, which was in the tribe of Judah, how her sepulcher could be said to be in the borders of Benjamin? R. Solomon saith, that it was meant, the two men who should tell him that the Asses were found, were at that time near Rachel's sepulcher, but by that time he came to the borders of Benjamin, they should meet him there: but this device, saith Peter Martyr, is needless, because although the place of Rachel's sepulcher was near Bethlehem which was in Judah, yet it followeth not that it was in Judah, but in the borders of Benjamin extending near unto Bethlehem. Lyra saith, that the borders of both tribes met here.
Then thou shalt come to the plain of Tabor, and there shall meet thee three men going up to God to Bethel, one carrying three kids, another three loaves, and the third a bottle of wine, &c. For the plain of Tabor, the Vulg. Latin hath, the oak of Tabor; and Comestor saith, that Tabor here is the name of a man, and not of any place. One saith, that the name of this place was Zilzahcabout, some two miles from the sepulcher of Rachel, where he met the two men. But what is meant by Bethel here? Answ. It is most commonly taken for the Bethel, where Jacob anointed a pillar, Gen. 28. and they say, that till the Ark was fixedly placed in a certain place, it was lawful to sacrifice wheresoever there was an Altar, and therefore the Altar of Jacob being at Bethel, they came thither to sacrifice. But Junius will not have Bethel a proper name either here, or 1 Sam. 7. 16. the reason whereof see there; and therefore he rendereth it in both places the house of God, expounding it of Kiriath-jearim, where the Ark was, and so the house, wherein was the house of God, because they might not sacrifice in any other place, but where the Ark was. But this remaineth to be proved, till which time I subscribe to the general Tenet, and the words seem plainly to confirm it, for if the house of God had been meant elsewhere, it would have been said, and might more aptly, to his house in Kiriathjearim, because it was said before, to God. Moreover, Bethel was a place of note, as Gilgal and Mizpah, 1 Sam. 16. there being happily in every of them an Altar in those days, as well as in Ramah. The kids, loaves, and wine which they carried, were doubtless for sacrifice, for meat-offerings and drink-offerings. But whereas it is said, they gave Saul two loaves, a question is made how [Qu.] they could thus do, seeing they carried them to God, and being for an offering to him, they were by no means to be turned to another use. D. Kimhi saith, that they had more loaves for their own use, then those that they carried to offer, and of them they gave Saul two, and not of the offerings: but Peter Martyr better, they meeting Saul hungry, and ready to perish for want, thought it would be more acceptable to God, to give him of their bread intended for sacrifice, then to keep it for sacrifice in this case of necessity, for God hath said, I will have mercy and not sacrifice. This is true indeed, if Saul were now in such need of food, but how that should be, I cannot see, forsomuch as he had not yet travailed far, since Samuel left him, viz. not above two miles and an half, and he was also of a strong and able body. There was then doubtless some other thing in it, God inclined their hearts to give him these loaves, as it were a sacrament to confirm him touching the kingdom, as Peter Martyr also speaketh, God who had appointed him to be King, would have them now meeting and saluting him, to offer him a present, as to a King; for so men use to present Kings with gifts where they come, and that of their most precious things, and such were these loaves, seeing they were part of God's offerings; and if God extraordinarily moved them by his Spirit to give them, who dares question the lawfulness of the fact?
After this, thou shalt come to the hill of God, where is a garrison of the Philistines, &c. This hill of God is understood by some to be Kiriath-jearim, where the Ark was in Abinadab's house upon the hill. But others will have another place meant, where was a College of Prophets, and this saith Junius, was in Gibeah, and Chap. 13. 3. agreeth, where Ioanthan is said to have smitten the garrison of the Philistines in Geba; and Josephus, for the hill of God, hath, the town of Gabbatha. Rabanus saith, it was some hill, where God had bestowed some great benefit, being therefore called God's hill. Tostatus is for Gibeah in Benjamin, because it was in the end of Saul's journey, and where he was known. That it was not the hill in Kiriath-jearim is plain, because the Ark being brought out of the Philistines Country, should not have been placed so near their forces; and Gibeah, or Geba more probably was the place; and to make it the more evident, Hebr. it is 〈 in non-Latin alphabet 〉 to Gibeah of God. But how could the Prophets be safe, where a garrison of the Philistines was? Junius answereth, religious persons were privileged even amongst their enemies: some think that a garrison of the Philistines had been there in times past, but not now: but that they were there now appeareth, Chap. 13. 3. Whereas it is said, Chap. 7. that the people of Israel took from the Philistines all their Cities which they formerly possessed: It is answered, that they had still some strong holds in their Land, where they kept garrisons, but here with they only defended their own, but invaded not them all the days of Samuel, at the least not to prevail, so Peter Martyr; or else, as he saith, when the sons of Samuel did wickedly, God stirred up the Philistines for a punishment, to make new incursions into the land. And thou shalt meet a company of prophets coming down from the High-place with a psaltery, a tabret and a pipe before them, &c. These Prophets are thought by some to have been levites, who were first trained up here in the knowledge of the Law, till they came to serve in the Tabernacle. But this is a mere conjecture without all ground; for they might be a company as well of other tribes, as of Levi, was brought up in holy studies under men endued with the spirit of prophesy, whose exercise was daily to praise God, which is called prophesying, and out of these God chose some, and endued them with the spirit of prophesy to foretell judgments to come, and to rebuke sin in all estates and degrees, and to call to repentance. Of such a College of Prophets, see again, 2 King. 2. 2. in Bethel; and 2 King. 5. in Jericho. The instruments of music here said to go before them, were used in praising God, and to make their minds the more cheerful herein, and the Spirit of God the more ready to enter into them, who as the Rabbins note hence, is delighted with a cheerful spirit, but disliketh the sad and heavy, for which cause Elisha called for music when he would prophesy, that his troubled and exasperated mind, being lenified, he might be the more cheerful, and then the Spirit came upon him.
And the Spirit of the Lord shall come upon thee; and thou shalt prophesy with them; that is, partly by praising God, and partly by fore-telling through the Spirit things to come, as Eldad and Medad prophesied in the Campe. The Rabbins, as it is in the Book de Hebr. Qu. say, that Saul prophesied of wars to come, and of Gog and Magog, of the rewards of the godly, and the punishments [Quast.] of the wicked; but this soundeth as an invention of their own. And thou shalt be changed into another man, that is, saith Peter Martyr, not by transubstantiation: but, first, by becoming suddenly a Prophet, to which he had not been trained up, as Pelican: Secondly, by having his mind taken off his cattle, amongst which he had been brought up, to meditate upon things belonging to a kingdom, as Borrhaeus; yet here was no inward change by grace and sanctification. Aug. l. 2. ad Simplic. qu. 1. saith, that Saul prophesied, as Balaam's asse spake, that is, for the present, because God would have it so, but this gift soon left him again.
When these things come to pass, see thou do as occasion serveth, for God is with thee; that is, saith Lyra, know assuredly that God hath chosen thee to be King, and will bless and prosper thee in thy proceedings, and therefore see that thou administer the kingdom courageously and wisely when thou art come unto it. Thus God would have Saul confirmed touching this new calling by signs, as Gideon had been before touching his office of a Judge. And this was necessary for any extraordinary calling, as the Apostles and first imbracers of the faith of Jesus had many miracles for their confirmation, but now the like cannot be expected or desired without tempting of God. By these words, do as occasion serveth, saith Peter Martyr, Saul was not permitted to do whatsoever he pleased; but knowing now that it was God's will that he should do as a King, confidently gather soldiers together, and go forth to fight against the enemy, nothing doubting of God's help, and so of good success herein.
And thou shalt go down to Gilgal, and I will come to thee to offer burntofferings and peace-offerings, seven days shalt thou tarry till I come to thee, &c. In the book of Hebr. Quaest. it is otherwise pointed, thus, That thou mayest offer burnt-offerings and peace-offerings seven days, and this, saith Hugo, is expounded by the Gloss thus, for thy inauguration to the Kingdom, as the Priests being consecrated there were offerings made seven days, Exod. 26. Levite. 8. But as Lyra well noteth, it is otherwise pointed in the Hebrew, as in our translation, and we do nowhere read of any such ordinance of sacrificing seven days at the inauguration of a King; and it is not, that thou mayst offer, but to offer, for Samuel meant to offer for the Kings good success now at the beginning of his reign, and that he might attempt no great matter without the advise of the Prophet, lest he should err, he would come unto him. But from what time are these seven days to be reckoned? The Rabbins say, not from the time of Saul's departing from Samuel, for before his coming to Gilgal, he was chosen King in Mizpah by lot, then he had an expedition against the Ammonites, and after this he came to Gilgal, and was made King, and stayed for Samuel, till the seventh day, Chap. 13. 8. as Samuel had appointed; so likewise Junius; who saith, that these words, do as occasion is offered, are to be understood of his fighting against the Ammonites, after which he should come to Gilgal, and be made King there, and then stay seven days after that, about gathering together an Army, and making preparation to go against the Philistines, for by that time he would come again unto him thither to sacrifice for his prosperity. Lyra reciteth another exposition of Andreas upon this, that when Samuel set Saul seven days, during which time he should tarry for him, his meaning was, that if any difficult case happened, so that he should need Samuel 's presence to direct and to pray for him, then he should go up to Gilgal, a place fit for assemblies and sacrifices, and send for Samuel, after which he would come to him within seven days. But he excepteth against this, because Samuel seemeth to speak of a determinate time wherein he should go to Gilgal, viz. after his election, and there tarry for him seven days. But seeing here is nothing spoken of Saul 's election, and that immediately after he went against the Ammonites, and after that to Gilgal, and yet not before Samuel, but with him, as did all the people, to renew the Kingdom there; I cannot subscribe to Lyra; neither can I assent to Junius, and the Rabbins, because if he had meant his going to Gilgal to be made King, and after this his tarrying for him seven days there, Samuel should not then have gone thither with him, as he did; and it had been time enough then at his departure from him, to bid him tarry seven days till he returned again. I rather hold somewhat near to that of Andreas, that Samuel having directed Saul for his first notable expedition against the Ammonites, v. 7. here prophesieth of a time after that, and after his inauguration to the kingdom, when he should have special need of his presence again, for he should gather soldiers together to Gilgal against the Philistines, who should be affrighted at the multitude and power of them, and so flee from him, whereupon he should send for Samuel, but after this he required him to tarry for him seven days, lest happily he should at that time have other necessary employment to hinder him from coming sooner. And here I mislike not that of the Rabbins, who say, that this was a condition put, whereupon, if it were kept, Saul 's kingdom should be established, otherwise it should not continue. And I will show thee what thou shalt do, that is, I will instruct thee more touching the office of a King.
Saul going from Samuel, had immediately another heart given him, and all the signs were fulfilled that day: Another heart, saith Hugo, he had, because his heart was now set upon higher things, and he was more courageous. He had not another heart, as he that hath his heart of stone taken away, and hath an heart of flesh given him, wherein God's laws are written; for he should finally have acquitted himself better then he did, and the kingdom should have continued to him and his posterity.
In reckoning up the fulfilling of the signs, only one is mentioned in particular, viz. when they were come to the hill▪ they met a company of Prophets, &c. which is done, saith Peter Martyr, because hereby it appeared, how he was turned into another man, as Samuel had chiefly foretold, which was of them all most wonderful, as appeareth by the admiration, that the people where hereupon stricken into, v. 11. they wondered and said, Is Saul also among the Prophets? but one of that place answered and said, but who is their father? This is expounded by some, saith Peter Martyr, thus, do ye say, Is Saul amongst the Prophets? nay, who is their father? may not Saul be counted so for his learned and wise prophesying? But he rather approveth of another, who is the father of the Prophets, that inspireth and guideth them in prophesying? is it not the Spirit? and why may he not then, if he pleaseth, inspire Saul also? or, who is their father? what father have they more then Saul, the coming of whom availeth for the gift of prophesying? verily none, for this gift is not derived from the father to the son, but is given as God pleaseth, and therefore may as well be given to Saul, as to any other man. Lyra reciting the last way of expounding it, saying, thus R. Solomon expounds it, yet because in the Vulg. Latin it is, who is his father, he saith, it is meant, who is his father, that he prophesieth? for he is none of the Prophets sons; as Amos saith, I was not a Prophet, nor the son of a Prophet. Now this, although it be upon a translation not exactly according to the Hebrew, where it is not, who is his father, but, who is their father, yet it cometh nearest to the true meaning, as we may gather upon the words following, Therefore it became a proverb, Is Saul also amongst the Prophets? which was used, when any was extraordinarily endued with the spirit of prophesy, and that by way of admiration, and this is inferred upon these words, who was their father, which should not have been, if the meaning were, who was the father of the Prophets, it is not by reason of the father of whom he is descended, that he is a Prophet, but by God's gift, for thus it was no matter of admiration to say, Is Saul also amongst the Prophets? seeing God at his pleasure might give him the gift, as well as to them. But when it was admired that the son of Kish was amongst the Prophets; and some spake further, But who is their father? the admiration is increased, seeing neither he, nor his father came of such a pedigree as ever yielded a Prophet; for the Prophets were all hitherto most probably of the Tribe of Levi, and if of any other Tribe, of such as were educated under some old Prophet as a father, as Elijah is called by Elisha.
And when he had made an end of prophesying, be came to the high place. And Saul's Uncle said unto him, &c. This high place, was a place in Gibeah, wherein they used to offer sacrifice in those days before the settling of the Ark anywhere, and the Tabernacle, which were yet disjoined, for so the hill of God hath been expounded, v. 5. Gibeah of God, where this high place was. And to the high place here, saith Peter Martyr, Saul most probably went to pray, and there he met with his Uncle. Or having done his devotion there, and being returned home, the relation of which is omitted for brevities sake, he had this communication with his Uncle. If it be understood, that he met his Uncle at the high place, it is to be thought that he also dwelling near, came thither at the same time to worship: this Uncle most probably was Ner, the father of Abner. Whereas it is said, when his Uncle asked him, what Samuel said unto him, he told him, that he said, the Asses were found, but he told him nothing of the kingdom; this, saith Josephus, he wisely concealed, lest his Uncle believing it should envy him, or not believing it should tax him as ambitious and vain-glorious. Unto which Lyra addeth, that he was anointed in secret, and therefore till Samuel published it, he ought to keep it secret.
And Samuel called the people together to the Lord to Mizpah, &c. Some time after Saul's anointing to be King, but how long is uncertain, Samuel called this Assembly, and then upbraided them by their ingratitude in that God having delivered them out of Egypt and from the hands of all their enemies, yet now they rejected him and required to have a King set over them: Of which their rejecting of God, see before Ch. 8. 7. But how is he said to assemble them to the Lord in Mizpah? It is likely, that the Lord had directed him to call them to that place, as being before used for such assemblies, Judge. 20. 1. 1 Sam. 7. 6. where see, how they are said to assemble before the Lord there, yet, as Junius noteth, it is likely, that Samuel caused the Ark to be brought hither at this time, and the Priest with the Ephod to consult with the Lord about this election of a King,, as v. 22. they are said to have inquired of the Lord.
This being done Samuel caused them to come before the Lord, Tribe by Tribe, and the Tribe of Benjanin was taken; & then family by family of that tribe, and the family of Matri was taken, and Saul the son of Kish of that family. A question is commonly made here, how or by what means Samuel found out him, whom the Lord had chosen. But in the Vulg. Latin the words of the Text [Qu.] put it out of question, for there it is, the lot fell upon Benjamin, &c. so that it was by casting lots, as Joshua had found out Achan before, and so Josephus saith plainly, the Tribe of Benjamin was taken by lot, and then the names of the families being put into a pot, the family of Matri was first drawn, and lastly every man's name of that family being put in, Saul was drawn. And hereunto agreeth R. Solomon saying, that the High Priest drew them, but D. Kimhi saith, it was done by the Urim and Thummim, the precious stone which was for Benjamin, shining extraordinary brightly. But this could not be, because although the Tribe might thus be noted, yet the family and person could not; and although no mention be here made of lots, yet, as Peter Martyr noteth, both the word 〈 in non-Latin alphabet 〉 taken here used implieth it, and the common custom maketh it most probable, for to find out Jonathan and Jonah lots were cast, and for Matthias, and in dividing the land of Canaan. Touching Matri, Lyra saith, it signifieth a mark, and is no one man's name, for 1 Chron. 8. 30 this name is not found, wherefore he concludeth, that the family of Matri was of those, that could shoot at a mark so exactly, Judge. 20. 16.
When Saul was taken, he was sought for, but would not be found, then inquiry being made of the Lord, he answered, that he had hid himself in the stuff. They inquired by the Ephod which was brought thither by the High Priest at this time, although, as Peter Martyr saith, the Ark remained at Kiriath-jearim, as afterwards David bade Abiathar, bring hither the Ephod, that he might thereby consult with the Lord, when the Ark was not there. Saul hid himself, because he knew before, that he should be taken, and that out of humility, that he might seem to be far from ambitiously seeking the Kingdom; and this, saith Josephus, was in him a point of modesty: others think that he sinned in so doing, but Peter Martyr justifieth him herein, for he that humbleth himself shall be exalted, and he was afterwards praised for his humility by Samuel: neither did he so flee the Kingdom to which he was appointed, but that being brought forth he presently took it upon him, and submitted to thewill of God. The like humility was in Augustine, who would not come at those Churches, that wanted Bishops, lest they should choose him, and Gregory fled away to decline being made Bishop of Rome. Maximianus and Dioclesianus gave over the Empire to live privately, and so did Sylla the Dictatourship. They that so readily take any high dignity upon them and seek it rather then decline it, respect not the labor and burden thereof, but the honor, and riches, which work with their ambitious and covetous minds.
Saul being brought forth and standing amongst the people was higher then any of them from the shoulders upward: and this was all, that yet he was commended by, and no marvel, because the people are most taken with the stature and strength of their King, and according to human reason such a man was most fit to deliver them from their enemies hands: yet little David who was endued with the virtue of the mind, did far excel him even in military prowess and valiant acts, to show, that power and prevailing in the day of battle cometh of God, and not of human strength.
Then Samuel told the people the manner of the Kingdom, and wrote it in a book and laid it up before the Lord. This book did not contain, as Josephus thinketh, predictions of those things that should fall out under Saul's government, for this had been enough to alienate the hearts of the people from him, but rather, as Lyra, Pelican and others say, how the people should carry themselves towards their King, and the King towards the people, according to that of Moses, Deut. 17. and this Book was laid up in the Ark, but now is lost, as also divers others, which were written by holy men of old, yet they were no part of the Canonical Scriptures, so as that for want of them these should now be counted imperfect. Some, saith Peter Martyr, think, that there was a Chapel in Mizpah, to which the people used to assemble, and that there this Book was laid up.
After this every man went home, and Saul went to Gibeah, and with him a band of men, whose hearts the Lord had touched: but the sons of Belial said, How shall this man save us, &c. Saul being thus chosen King, saith Peter Martyr, did not yet take it upon him, but lived still privately, because the wicked people, although they had desired a King, and saw plainly this man to be chosen of God, yet for the meanness of his tribe and pedigree they now despised him, making a mock of his saving them from their enemies hands. To this he wisely did forbear to speak, waiting for an opportunity to declare himself a King, that could save them by deeds rather, then by words. But God now touched the hearts of some so, as that they clave unto him, who were also men of war; if God had not moved their hearts, they had sinned as much as the rest by murmuring even when the thing which they so greatly desired, was granted unto them, as the people formerly did about the matter of Manna, which they desired, but being given them loathed it, and likewise the [Note.] Messiah himself, whereby we may see the vileness of our nature, and what need we have daily to pray with David, Lord incline my heart unto thy Law.
CHAP. XI.
BEcause Saul was despised by many wicked men, here an opportunity is offered to confirm that by deeds, to which he was chosen by lot: for Nahash the Ammonite came to fight against Jabesh Gilead; the men of that place being unable to resist him desire respite for seven days, in which time they send to Gibeah, and so Saul is stirred up to come for their succor, & destroyeth the Ammonites, and then was magnified amongst all the people. In the Vulgar Latin it is said, within one month Nahash came, so likewise Josephus, out of whom it seemeth to have crept into the Vulgar Latin; Willet excepteth against this time, saying this was done within the seven days set before by Samuel to Saul, and before his election, for the people being terrified with the coming of the Ammonites desired a King. But there is no reason of making this computation of the time, as will appear, if we look back to the place, where the seven days are set. And to place this expedition before the election is to cross both the order of the history here and the sequel of the election. For if he did this valiant act before his election, why did many despise him, as unable to save them? It might then be happily a month after, but the Scripture saying nothing hereof it is to be left as uncertain. But it seemeth by that 1 Sam. 12. 12. that the coming of Nahash was the cause of their asking a King: and if so, he was elected after his expedition against him. Sol: they heard of his intention and preparation, betwixt which and his besieging of Jabesh might pass many days, in which all was done, till after his being elected and hearing of Jabesh when he prepared to go to the rescue thereof, see more Ch. 12. 12.
Jabesh Gilead, against which the Ammonites came to fight was in the land, that was sometime Sibons, but taken by Moses, and given to Reuben, Gad and half Manasseh, for they held the land of Gilead. The cause of this war may be gathered, Judge. 11. where the Ammonites challenged this land to be theirs, but they were then destroyed by Jephthah, now it seemeth, that being grown strong again they gathered a new Army upon the same quarrel, and because the City Jabesh Gilead had been not long since dispeopled, when all the men thereof were slain by all the Tribes, Judge. 21. they set upon this, as the weakest and for their old fault in not helping Israel against Benjamin most unlikely to have help sent to rescue it. And this most probably was the cause, why being besieged now they sent particularly to Gibeab of Benjamin, because by that City all the other Tribes had been greatly provoked and shown their wrath before; and they werethe rather moved, because here dwelt the man, that was chosen for King. But the men of Jabesh first commit a foul fault, as Peter Martyr noteth, in that they yield at Nahash his first coming to be his servants, if he would make a covenant with them. For God had forbidden them to make any Covenant with the Ammonites, and the Ammonite to enter into the congregation, therefore much less to be received as Lord over them. Nahash being pust up through their timerousnesse refuseth to receive them for his servants, unless he might put out every man's right eye amongst them to the ignominy of Israel. Their right eyes, saith Lyra, he would put out to make them unfit for service of war, because with the right eye a man aimeth at the mark which he shooteth at winking with the left, and fighting with the sword they shadowed the left eye with a shield. Some Rabbins say, that by putting out the right eye they meant the rasing out of the Law against the Ammonites Deut. 23. but this is absurd. The true reason is, the Ammonites hated the Hebrews, and therefore they were bent to exercise this cruelty against them.
The Elders of Jabesh desired 7. days respite, within which time, if they could procure no help to come and raise the siege, they would yield themselves to his mercy. Herein, saith Peter Martyr, they did wickedly, for men ought not to prescribe a time unto God, but to wait his leisure, who hath not one, but divers ways to help those that trust in him. But yet that the King newly appointed by God might have the more honor, the Lord passing over their errors brought help unto them, as they expected, within that time, and confounded the Ammonites. Nahash although cruelly bent against Jabesh, yet he granteth their request for the time, hoping, as Josephus saith, that because there was division in their State about the new elected King, some being for him and some against him, no help would come unto them. But there was doubtless a singular providence of God, that over-ruled herein for the confirmation of Saul in the kingdom.
Then came the messengers to Gibeah, and when the people heard these tidings they wept. But Saul came after the herd out of the field, and said, What aileth this people to weep, &c. Here is shown how that, when all others were afraid, and pusill animous like women, Saul only was courageous, as the high dignity, to which he was chosen, required, and instead of being fearful and weeping, he is full of wrath, which, as Aristotle saith, is the whetstone of valor, and meditateth upon revenge against the insolent Ammonites. And hereby it appeareth again, how wonderfully he was changed after his anointing to be King, although he was not yet generally accepted of. But how is he said to [Qu.] come after the herd out of the field? did he still employ himself about so base a work, as to keep an herd, when as he had been publicly declared King, and had a band of men following him? Lyra saith, that he followed not the herd, because he still did as an herdsman, but having been abroad in the field to exercise himself in shooting or otherwise, he returned now after that the herdsmen had brought home their cattle. The Sept. have it 〈 in non-Latin alphabet 〉 , after the morning, because the word 〈 in non-Latin alphabet 〉 signifieth the morning as well as an herd, and R. Solomon standeth for the time, but D. Kimhi saith that he came home with other husbandmen. Peter Martyr saith, there is no need of any of these shifts, for Saul having not yet taken upon him the administration of the Kingdom, he did nothing absurd or misbecoming him to follow his husbandry still: for from the herd and from the plough have come many valiant Commanders and Emperors amongst the Romans. Whereupon Pliny saith, the earth delighted to be tilled and handled by Emperors, and great was the increase then, when with the same hand the earth was handled and arms. Therefore many famous families have sprung from such, witness the Pisones, Fabii, Portii, Cicerones, Lentuli, from Peason, Beanes, Hogs, Parsneps, and Lintels. And to this of Martyr do I subscribe, because although the words be near, that signify morning, and an herd, yet there is some difference, Bokar is the morning and Bakar an herd, which is the word here used; and because it is after the herd, it is plain that he kept and drove home his herd, as other husbandmen did, and so did David keep sheep a while still, after that he was anointed King. Thus also Tostatus.
And the Spirit of God came upon Saul, and his anger was greatly kindled &c. The Chaldee for more expression hath, the Spirit of fortitude came upon him, for it was not the Spirit of grace and sanctification, but that, whereby he was stirred up to go to this war and to deliver the men of Jabesh. Then he took two of his oxen and cut them in pieces, and sent them into all parts, and threatened thus to serve all men's oxen, that came not up after him and Samuel: for Samuel, as appeareth v. 12. was with him in this expedition, and he useth his name as well as his own, because he was anointed King by him, and he had shown the people their duty towards Saul their King, and his authority over them, so that although they would not be moved by hearing of Saul's name, because many yet contemned him, yet they would be moved at Samuel's so generally known to be the Lord's Prophet, and having been Judge so many years, and continuing in his office of judging still, for he judged Israel all the days of his life. Saul did not only send a message to summon the people, but sent oxen hewed to pieces, that by a thing really done they might be the more moved, as the Levite did by his concubine. The people seeing and hearing this, feared, and came out with one consent; but it is said,