Annotations Upon the Historical Books Part 2
Vers. 6. And the kinsman said, I cannot redeem it for myself, lest I mar mine own inheritance.] To wit, either because his marrying with Ruth a poor widow, would be a great hindrance to him for his estate, which otherwise might be advanced by a rich wife; or else, because if he should happily have but one son by her, that son of his should be called by the name of Mahlon, Ruths former husband, and yet carry away his inheritance, and so his name should be extinguished; or if he had more, yet his inheritance should not go to the first born of his body begotten; or rather, because if he should have many children by this young widow, having perhaps children already by another wife, this would be a means to mar and consume his estate, by the great charge it would bring upon him; and it would also cause his inheritance to be shattered into too many several parcels, if it were to be divided amongst all his sons, as some think it was.
Vers. 7. Now this was the manner in former time in Israel, concerning redeeming, &c. a man plucked off his shoe, and gave it to his neighbor, &c.] When the widow complained to the elders, and the kinsman notwithstanding refused to marry her, in that case the woman was to pull off his shoe and spit in his face: Deut. 25.9. Then shall his brothers wife come unto him in the presence of the Elders, and loose his shoe from off his foot, and spit in his face, and shall answer and say, So shall it be done to him that will not build up his brothers house. But here there was no such thing, and therefore here the man pulled off his own shoe, as was the custom in all other bargains of alienation. The ground of which custom was this: the shoe signified the right he had to go and come at his pleasure upon any parcel of land, as his proper demeans (for possessio, is quasi pedum positio ) and the pulling off a man's shoe and giving it to his neighbor, signified that he willingly did forego this his right, and resign it to his neighbor; and thence is that expression concerning the possessing and treading down of Moab, Psal. 60.8. Moab is my wash pot, over Edom will I cast out my shoe.
Vers. 10. That the name of the dead be not cut off from among his brethren, and from the gate of his place, &c.] That is, from amongst the inhabitants of Bethlehem, who daily go in and out at the gates of the city, and upon all civil occasions resort thither as to the place of judgment.
Vers. 11. The Lord make the woman that is come into thy house, like Rachel, and like Leah, which two did build the house of Israel.] Rachel is here set before Leah because Rachel was Jacob's true and lawful wife, and Leah was by deceit thrust upon him; & in desiring that Ruth might be to Boaz, what Rachel and Leah were to Jacob, they desire, 1. that she may be loving & amiable to him, as they were to Jacob: 2. that he might have a numerous progeny, as Jacob had by them: & 3. that by this his progeny, the Israel, the Church of God, might be built up and increased.
Vers. 12. And let thy house be like the house of Pharez, &c.] That is, as Pharez (of whose stock thou art) was blessed in his posterity (though his mother was a stranger, and not of the stock of Israel) so that his children, and children's children have been most honorable in the tribe of Judah, so mayest thou be blessed in thy children begotten of this poor stranger, and may they uphold still the honor of that house.
Vers. 17. And the women her neighbors gave it a name, saying, There is a son born to Naomi, &c.] That is, they gave their advice that his name should be called Obed, because this son of Ruths was to raise up the name of her deceased husband (the son of Naomi) and to be accounted his son, rather then the son of Boaz; therefore they do here say, there is a son born to Naomi. Indeed everywhere in the genealogies Obed is reckoned the son of Boaz; but that is because there it is fit the line should be drawn according to the natural descents, that we might truly know the ancestors of whom Christ came, without any respect to this Legal provision: for doubtless this child was reckoned the son of Mahlon, Ruths deceased husband; and therefore when they would appoint a name for this child, to wit, not as taking to themselves the power and authority of naming the child, but only as friends giving their advice; they called him Obed, which signifieth serving, to express the hope they had that he would, as a good child, serve and comfort Naomi in her old age.
Vers. 21. And Salmon begat Boaz, and Boaz begat Obed, &c.] The principal end of setting down this genealogy here, is to show the truth of Jacob's prophecy concerning Christ's coming of the tribe of Judah; and therefore it begins with Pharez Judah's son, ver. 18. and so descendeth to David, of whose stock it was also known the Messiah was to come. How to compute the time from the birth of Boaz to the birth of David, is a matter of great difficulty: for from the going of the Israelites out of Egypt, to the building of the temple, it was 480. years, and therefore from the Israelites entering the land of Canaan, to that time, it was 440 years, out of which deducting 24 years for the age of Solomon when he began to build the temple, & 50. years for the age of David when Solomon was born (which is most probable) it will then be found that it was 366. years from the Israelites entering into Canaan to the birth of David, and it was not sure long after the Israelites took Jericho, ere Salmon married Rahab by whom he had Boaz. But yet granting that both Boaz begat Obed when he was a very old man, and so Obed Jesse, and Jesse David, it might well be that in 366. years there might be no more then these generations.
ANNOTATIONS Upon the first book of SAMUEL, Otherwise called, The first book of KINGS.
CHAP. I.
N Ow there was a certain man of Ramathaim-zophim, &c.] The two books of Samuel are so called, because they contain the story of the life and death of Samuel, and of the Commonwealth of Israel under his government: and likewise the story of Saul and David, who were both anointed kings by Samuel; and so show how the prophecies of Samuel concerning them both were exactly fulfilled. Yet by the Greek and Latin Interpreters they are usually called the two first books of the Kings, because therein is related how the government of Israel came first to be changed, from that of Judges to that of Kings; and because they contain the story of Saul and David, the two first Kings of Israel. By whom these books were written is nowhere expressed; but that they were written by the inspiration of the holy Ghost, whosoever the penmen were, is evident by the testimony of the Jews, to whom were committed the Oracles of God; and who did always acknowledge them to be a part of the sacred canon of the Scripture; and it is likewise confirmed in the New Testament, where some passages of these books are cited as a part of the Scripture, as we may see Matt. 12.3, 4. where that passage concerning David's eating the shewbread, 1. Sam. 21.6. is cited by our Savior; Have ye not read what David when he was an hungered did, and they that were with him, how he entered into the house of God, and did eat the shewbread? &c. and again in those two testimonies cited by S. Paul, the one Rom. 15.9. As it is written, For this cause I will confess to thee amongst the Gentiles, and sing unto thy name; which is taken out of the 2. Sam. 22.50. and the other, Heb. 1.5. I will be to him a father, and he shall be to me a son, which is alleged from 2. Sam. 7.14. As for these first words, Now there was a certain man of Ramathaim-zophim, &c. wherein we are told what Elkanah the father of Samuel was; we must know first, that whereas elsewhere the town where Elkanah dwelt is called Ramah, as in the 19. verse of this chapter; And they rose up in the morning early,—and came to their house to Ramah; and so again, chap. 2.11. here it is called Ramathaim-zophim, Ramathaim (in the dual number) because it consisted of two towns that were called Ramah, two Ramahs joined in one, and Zophim, either because it was situate in the country or region of Zuph, whereof we read, chap. 9.5. And when they were come to the land of Zuph, Saul said to his servant that was with him, Come and let us return, &c. or else because of the high situation of the place, standing upon some notable high hill, in regard whereof it may well be that there were some watch-towers there (for that the name seems to import, because Zophim signifieth watch houses, or towers ) or else (as some think) because there was there an University or school of Prophets, who are usually in the Scripture called watchmen, as Ezek. 3.17. Son of man, I have made thee a watchman to the house of Israel: secondly, that whereas in setting down the genealogy of Elkanah, it is said that he was the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph; it seems in the 1. Chron. 6.26, 27. that three of these were also called by other names; for Elihu is there called Eliab, and verse. 34. Eliel; and Tohu, Nahath, and verse. 34. Toah; and Zuph, Zophai: and thirdly, whereas it is said that Elkanah was an Ephrathite; thereby is meant that he dwelt in mount Ephraim; Elimelech and his two sons are called Ephrathites, Ruth 1.2. because they were of Bethlehem Ephratah; and Jeroboam is called an Ephrathite, because he was of the tribe of Ephraim, 1. Kings 11.26. but Elkanah is here called an Ephrathite, only because he dwelt in mount Ephraim; for that he was a Levite of the family of the Kohathites; (to whom indeed certain cities were allotted in the tribe of Ephraim Josh. 21.20.) and of the posterity of Korah, that wretch that was in so fearful a manner destroyed in the wilderness for his rebellion against Moses, is evident 1. Chron. 6.22, 23, &c. so that it is no wonder though the sons of Korah were spared, whilst the father was destroyed, since the Lord had determined from this cursed stock to raise up to the Israelites such a glorious Prophet as Samuel was.
Vers. 2. And Peninnah had children, but Hannah had no children.] Hannah is reckoned in the foregoing words in the first place; and it is probable therefore which some conceive, that Hannah was his first wife, and that afterwards he took Peninnah to wife, because Hannah was barren: For in those times they counted it an extraordinary cross to die without issue; yea because the temporal promise made to that nation depended much upon their carnal generation, though the Lord allowed not their polygamy, yet he was pleased to tolerate this infirmity in his servants till the Messiah came, when the Church should no longer be tied to one nation, but spiritual children should be begotten unto God from all nations: and it may be they did conceive that God's promise to Abraham of multiplying his seed as the stars of heaven, did imply a dispensation granted to them for having many wives.
Vers. 3. And this man went up out of his city yearly to worship, and to sacrifice to the Lord of hosts in Shiloh.] At Shiloh the Tabernacle had stood ever since the seventh year of Joshua, Josh. 18.1. thither went Elkanah yearly, that is, at those three solemn feasts, wherein all the males were bound to appear before the Lord, Deut. 16.16. He might go at other times as a Levite, to do service in his course at the Tabernacle; but here doubtless his going up yearly at those great feasts is only intended, when his family went with him (yea the women also) such was their devotion, though not bound thereto by the Law.
And the two sons of Eli, Hophni and Phinehas, the Priests of the Lord were there.] This Eli was at this time Judge of Israel the next after Samson, chap. 4.18. He had judged Israel forty years; and withal, as it is generally thought by all Expositors, he was high Priest too. Indeed, how he should come to be high Priest we cannot say. For Aaron leaving two sons behind him, Eleazar and Ithamar, the high Priesthood was to have descended successively to the posterity of Eleazar, Aaron's eldest son; and accordingly we read that Eleazar was high Priest after Aaron died, Deut. 10.6. and after Eleazar died Phinehas, Judge. 20.28. Now it is evident that Eli was of the posterity of Ithamar, Aaron's second son; because it appears that Abiathar who was deposed from being high Priest by Solomon, was of the posterity of Eli, 1. Kings 2.27. and of Ahimelech who was the son of Abiathar, it is expressly said, 1. Chron. 24.3. that he was of the sons of Ithamar: and how therefore the high Priesthood came to be transferred from the posterity of Eleazar to Eli, that was of the house of Ithamar, cannot be cleared by any place of Scripture; only because it is said, chap. 2.30. that God had promised Eli that his house and the house of his father should walk before him forever; thence some conclude that it was not without God's appointment, that the high Priesthood was removed to the house of Ithamar, and that because the high Priests of Eleazars family had some way provoked God by their evil ways, in the days of the former Judges. As for Eli's two sons Hophni and Phinenas, it is expressly inserted here, that they were then in Shiloh, when Elkanah used yearly to go up thither to sacrifice, to intimate thereby the wisdom and piety of Elkanah, who would not neglect his duty in going up thither with his sacrifices, according to the rule of God's Law, because of the horrible wickedness of these wretches, who were of chief sway amongst the Priests that attended the service of the Tabernacle; no though others stumbled so at their lewdness, that chap. 2.17. they abhorred the offering of the Lord, yet Elkanah would not do so, but went up yearly at the appointed feasts to the house of God, though Hophni and Phinehas were there.
Vers. 4. He gave to Peninnah his wife, and to all her sons and daughters portions.] That is, portions of the peace offerings which he offered to the Lord, the fat only of the peace-offerings was burnt upon the altar, the right shoulder and the breast was given to the Priest, and the remainder of the sacrifices were for the offerer to eat, and those that belonged to him; of this therefore Elkanah gave portions to Peninnah and her children, according to the ancient manner of feasts of which see, Gen. 43.34.
Vers. 5. But unto Hannah he gave a worthy portion: for he loved Hannah, &c.] Peninnah had a great share as having many children; for she and her sons and her daughters had each of them several portions; whereas Hannah being but one, was to have but a single portion. But her husband therefore, because he loved her dearly, as being a gracious woman, and withal, of a meek and quiet melting disposition, that she might not be discouraged, took care that her one portion should be the larger and better, a double portion, (as some read it) and happily of the choice and best of the sacrifices.
Vers. 6. And her adversary also provoked her sore, &c.] This her adversary was Peninnah (as indeed where one man, contrary to the Ordinance of God, hath two wives, they must needs be adversaries, (as being corrivalls in his love) and live in continual variance one with the other,) and she provoked her sore to make her to fret, because the Lord had shut up her womb: That is, she provoked her purposely to make her vex and disquiet herself, and that by upbraiding her with her barrenness, as an effect of the Lord's displeasure. Now this is added here, as a second reason why Elkanah gave Hannah such a worthy portion. It was not only because of the singular love he bare to her, but also because he saw that Peninnah vexed her, and so he was the more careful to comfort her and cheer her up.
Vers. 7. And as he did so year by year, when she went up to the house of the Lord▪ so she provoked her, &c.] That is, whereas Elkanah did this yearly to cheer Hannah, Peninnah was hereby rendered the more ready to vex her. Now this petulancy of Peninnah in provoking Hannah by upbraiding her with her barrenness, is hereby much aggravated, that she did not forbear at those times when they went up to pray, and offer sacrifices to the Lord. See Mat. 5. And withal it implies, that she upbraided her with the fruitlessenes of her seeking to God so earnestly at those times for a child.
Vers. 9. So Hannah rose up after they had eaten in Shiloh, and after they had drunk.] That is, after Elkanah and his family had eaten and drunk together, with whom Hannah sat. It may be indeed that Hannah upon her husbands words, verse. 8. did eat a little, yet it is most probable that she did neither eat nor drink: for besides what she said afterward to Eli, verse. 15. I have drunk neither wine nor strong drink; it seems to have been against the express letter of the Law for anybody to partake of these holy feasts, whilst they were in sadness and heaviness of spirit: Deut. 12.7. And there you shall eat before the Lord your God, and ye shall rejoice in all that ye put your hand unto, ye and your households: Levite. 10.19. And Aaron said unto Moses, Behold this day have they offered their sin offerings, and their burnt offerings before the Lord, and such things have befallen me: and if I had eaten the sin offering today, should it have been accepted in the sight of the Lord?
Now Eli the Priest sat upon a seat by a post of the Temple of the Lord.] That is, of the Tabernacle, for as Solomon's Temple is sometimes called a Tabernacle, Jer. 10.20, My Tabernacle is spoiled, and all my cords are broken; so the Tabernacle is here called the Temple of the Lord. But yet it seems too, that the Tabernacle was at this time within some house built for that purpose in Shiloh, and hence there is mention here of a seat by a post, where Eli sat, and afterwards of doors, chap. 3.15. And Samuel lay until the morning, and opened the doors of the house of the Lord, whereas the Tabernacle had neither gates nor posts, nor seats before it, but only a veil that was hung up at the entering into it, Exod. 26.36.
Vers. 11. And she vowed a vow, and said, &c.] To wit, as it followeth afterwards, that if the Lord would give her a man-child, she would give him unto the Lord all the days of his life, and that he should be a Nazarite, which she expresseth in the last clause of this verse, and there shall no rasour come upon his head. Indeed being by birth a Levite, the Lord's he was without her vow, as being one of that tribe whom God had separated from the rest of the people, for his special service; but then we must consider that many of the Levites were dispersed abroad in several places of the land, where their chief employment was, to teach and instruct the people, and did not (at least continually, but only at some set times, when their course came) attend upon the service of the Tabernacle; and again, that the Levites were not bound to the service of the Tabernacle, till five and twenty or thirty years of age, and were again exempted at fifty: concerning which, see the note, Numb. 4.3. either therefore the special thing intended in her vow, was the consecrating him wholly to the service of the Tabernacle; or else, the time when he should begin to attend there, that he should not stay till the usual years of other Levites, but should be brought thither and trained up there, even from his child-hood, and all that while continue under the strict vow of a Nazarite, which ordinarily the Levites were not bound unto. As for her power to vow this; we must understand, that she only vowed to do what in her lay, that it might be thus, to wit, the child being by no defect of body or mind unfit for God's service, and willing when he came to years of discretion to take upon him the vow; and again, her husband consenting thereto, without which the woman's vow was of no force, Deut. 30.8. But if her husband disallow her on the day that he heard it, then he shall make her vow which she vowed, and that which she uttered with her lips, wherewith she bound her soul, of none effect, and the Lord shall forgive her. Indeed it is evident in the sequel of Samuel's story, that he did not always continue in the Tabernacle, chap. 7.16. And he went from year to year in circuit to Bethel, and Gilgal, and Mizpah, and judged Israel in all those places: and hence it seems probable, that after Samuel became Judge in Israel, he was by special dispensation from God, freed from this vow of his mother.
Vers. 14. And Eli said unto her, How long wilt thou be drunken? put away thy wine from thee.] That is, How long wilt thou carry thyself as a drunken woman? How long wilt thou continue here in thy drunkenness, and profane this holy place thou art come into? go home and sleep and rid thee of this distemper, and then come with a penitent heart and make thy peace with God: because he saw her stand so long together mumblimg with her lips, after an unusual manner, and yet could not perceive that she was praying, he persuaded himself she was drunk, and thereupon did thus sharply chide her, the rather happily inclining to this rash judgment, because of some incomposednesse in the gesture of her body, arising from the vehemency of a transported mind, which at the same time he might also discern in her; but especially because it was immediately after they were risen from eating and drinking before the Lord, verse. 9.
Vers. 15. And Hannah answered and said, No, my Lord, I am a woman of a sorrowful spirit, &c.] Though Eli had most unjustly charged Hannah with drunkenness, yet we see with what meekness she seeks to clear herself of that fault, by giving him to understand, first, that she was a woman of a sorrowful spirit, and therefore in a condition altogether unlikely to give herself to such excess: secondly, that she had at present, drunk neither wine nor strong drink: and thirdly, that she had been employed in a duty, for which she had been very unfit had she been drunk, namely, in prayng to the Lord I have, saith she, poured out my soul before the Lord: for it is usual in the Scripture to call prayer the pouring forth of the soul to God, as Psal. 62.8. Trust in him at all times; ye people pour out your heart before him: and Lam. 2.19. Arise, cry out in the night; in the beginning of the watches, pour out thine heart like water before the face of the Lord: and that I conceive for these two reasons, first, because God's servants are wont in prayer, as his friends and favorites, to discover all their sins, and make known all their wants and griefs, and cares and troubles, and all the complaints and desires of their souls, not hiding anything from him: and secondly, because they do this too, with much vehemency, and earnestness; their prayers come not from them sleepingly, and dreamingly, but are poured forth with strong affections and fervency of spirit.
Vers. 16. Count not thy hand-maid a daughter of Belial, &c.] See the note, Deut. 13.13.
Vers. 17. Then Eli answered and said, Go in peace.] That is, be not troubled with that which I said (for I see now that I was deceived) neither let this affliction thou art in disquiet thy mind, but repose thyself on the providence of God, who no doubt will provide for thee, as may be most for thy good.
Vers. 18. And she said, let thy hand-maid find grace in thy sight.] That is, I desire that thou wouldest still continue this good opinion of me, and still pray to the Lord in my behalf.
So the woman went away, & did eat, and her countenance was no more sad.] Which was an effect of faith, wrought in her by the spirit of God, upon the prayer she had poured forth unto the Lord, and the gracious encouragement she had received from the high priest, whose words she entertained, as if a promise had been made to her from heaven.
Vers. 20. She bare a son, and called his name Samuel.] That is, asked of God; whereof she gives the reason in the following words, because, saith she, I have asked him of the Lord: so that hereby it is clear, that she gave him that name, first, to testify the comfort she took, in that she had obtained this son by prayer from the Lord; though the having of a child, a son, after so long a time of barrenness, the taking away of her reproach, and the stopping of her adversaries mouth were all blessings, wherein she could not but much rejoice; yet that this son was given her as a return of her prayer, was in her esteem above all these: and secondly, that this name of her son might put them continually in mind, in what a singular extraordinary way he was given them of God, that so she might be rendered thereby the more careful to perform the vow she had made, and her husband too having consented to it, and that the child might be the readier to submit himself to the service of God in that strict way of a Nazarite, according to that which his mother had vowed.
Vers. 21. And the man Elkanah, and all his house, went up to offer unto the Lord the yearly sacrifice, and his vow.] That is, some sacrifice which he had vowed to the Lord; and what can we rather think this to have been, then a vow of peace-offerings, which he had vowed to give unto the Lord, by way of thankfulness, for this son which by his beloved Hannah the Lord had now given him?
Vers. 22. She said unto her husband, I will not go up until the child be weaned, &c.] Hereby it appears that Hannah had acquainted her husband with her vow, and that he had consented to it. Some Expositors question whether Hannah's keeping the child at home till he was weaned, was not a transgression of the law; but causelessly, for first, for that Law concerning the presenting the first born before the Lord, which the Virgin Mary observed, Luke 2.22. And when the days of her purification were accomplished, they brought him to Jerusalem to present him before the Lord: this concerned not the Levites, but only those first born that were to be redeemed: and secondly, for that Law concerning the appearing of all the males thrice a year before the Lord, Exod. 23.17. three times in a year all thy males shall appear before the Lord God: it was meant only of those that were capable in some measure of joining in the worship and service of God. Hannah therefore was not bound to go up with her young child immediately, and being not bound she chooseth rather to stay till he was weaned; because it went against her, to think of bringing away a child vowed to God, after she had once brought him to the Tabernacle of the Lord; resolving that after he was weaned, she would then carry him and leave him there, that he might continue in the service of the Lord forever. Concerning which see the foregoing note upon verse 11.
Vers. 23. Tarrie until thou have weaned him, only the Lord establish his word.] This word of the Lord which Elkanah speaks of, must either be the gracious answer which Eli returned to Hannah, verse. 17. Then Eli answered, and said, Go in peace, and the God of Israel grant thee thy petition which thou hast asked of him: which she took as a kind of promise sent her from heaven, or rather the answer which God returned to her prayers, by giving her a son, which was all one at if a voice had come from heaven, Hannah thy desire is granted; and this word it is, which he desires the Lord would establish; she had not only craved a son, but also with this condition by way of vow annexed, that he might live a perpetual Nazarite consecrated to the service of God, and in this he prays that the Lord would perfect what he had begun: or else it must be understood generally that God would perform what he had determined concerning this his son, as taking it for granted, that surely a child so miraculously given, was determined for some great service.
Vers. 24. She took him up with her, with three bullocks, and one ephah of flour.] There is mention afterwards of the sacrificing of one of these bullocks only, verse. 25: And they slew a bullock, and brought the child to Eli: but it cannot be thence gathered, that one only was intended for sacrifices, the other for other uses; that one might be offered when they presented the child, and delivered him up to the service of God, (which is therefore only mentioned) the other afterwards in other oblations; or the one might be offered as a burnt offering, the other for a peace offering. As for the Ephah of flour which he carried also; an ephah contained ten omers or tenth deals; now the Law perscribing three tenth deals to be offered with a bullock, Num. 15.9. Then shall he bring with a bullock a meat offering of three tenth-deals of flour, mingled with half an hin of oil, nine tenth-deals of this ephah were for the three bullocks, and the other tenth deal which was overplus, might be intended for a voluntary meat-offering.
Vers. 28. And he worshipped the Lord there.] This may be me •• t of Eli, that he blessed God for hearing both his and her prayer, and for Hannah her voluntary consecrating her child to be a perpetual Nazarite unto God; but I rather conceive that it is meant of Elkanah; he with Hannah brought the child to Eli, verse. 25. And they slew a bullock, and brought the child to Eli. Hannah made known their errand to him; and now it is added, that he, that is, Elkanah worshiped the Lord, implying thereby his assenting to that which Hannah had said, and that he besought the Lord to accept the child and bless him, &c.
And Hannah prayed, and said, &c.] It is not improbable that Hannah joined petitions at this time with her thanksgiving, though the gratulatory part be expressed only; but however it is not improper to say she prayed, when she praised God, for this is a part of prayer. Prayer being (if generally defined) a holy expression of our minds to God, either by way of desiring anything from him or by returning him thanks, and giving him the glory of what he hath done: 1. Tim. 2.1. I exhort therefore, that first of all supplication, prayers, intercessions, and giving of thanks be made for all men: Col. 4.2. Continue in prayer, and watch in the same with thanksgiving.
CHAP. II.
Vers. 1. MY heart rejoiceth in the Lord, mine horn is exalted in the Lord, &c.] In this song of Hannah's, her drift is to set forth the praises of God, by way of testifying her thankfulness for the great mercy he had shown to her in her son Samuel; yet she doth not only insist upon this particular, but takes occasion from thence to set forth his infinite holiness, and wisdom, and power, and speaks of the marvelous works of his providence which he daily doth in the world; and of the manifold benefits both temporal, and spiritual, and eternal, which he is always ready to impart to his Church and people. Indeed in the first words of the song, she begins with that which God at present had done for her; wherein we must note, first, that though she did doubtless rejoice much in the child that God had given her; yet the chief thing that cheered her heart was, that the Lord by granting her request in giving her a son, had discovered his love to her, and the precious account that he made of her, and therefore when she comes to set forth the ground of her joy, she insists altogether upon her interest in God, and his favor to her: My heart rejoiceth in the Lord, mine horn is exalted in the Lord: secondly, that by exalting her horn, is meant the advancing of her power and glory, and the cheerfulness and joy of her spirit; the metaphor is taken either from horn beasts whose power and beauty is chiefly in their horns, and who being lusty and full of spirit, do the more advance and lift up their horns as they go up and down; or else from captains and soldiers, who were wont in those times (as some say) to wear a kind of horn made of brass upon their helmets, and when they were conquerors and triumphed over their enemies, then they wore it up, but when they were conquered and foiled, they drew it down. However, Hannah intends hereby to intimate, that through the Lord's goodness to her in giving her a son, she was become stronger and more renowned then before (for children are the strength and glory of their parents) and that she was cheered and encouraged to triumph over all her enemies: thirdly, that whereas she adds, my mouth is enlarged over mine enemies; thereby is meant, both that she had now more abundant matter for the praising of God then her enemies, and likewise that she had now enough to say wherewith to stop the mouth of her insulting adversary; before, when she was barren, she had nothing to reply against Peninnah, but was fain to bear her reproaches in silence; but now Peninnah could not insult over her as before; and if she did, she had enough to answer her: and fourthly, that the reason of this is rendered in the last words, because I rejoice in thy salvation, that is, because thou hast saved me, to wit, from the affliction and reproach of my barrenness, and the insulting of mine enemies.
Vers. 2. There is none holy as the Lord, &c.] To wit, because there is no creature that is perfectly holy without spot or blemish, essentially and independently holy, and the fountain of all holiness that is in others, as the Lord is; and therefore it follows, for there is none besides thee, that is, there is no God beside thee, neither is there any rock like our God: but concerning this last clause, see the note, Deut. 32.4.
Vers. 4. For the Lord is a God of knowledge, &c.] By two reasons Hannah shows the folly of those that proudly insult over God's people: first, the Lord, saith she, is a God of knowledge, that is, a God that knows all that in your pride and arrogancy you think or speak, or attempt against his poor servants; and from whom you have even that knowledge, wisdom and understanding, in the confidence whereof you are so ready to exalt yourselves; wherein there are many strong arguments included to dissuade all men and women from such proud and arrogant boasting as Peninnah had used: first, because he that is the just avenger of all wickedness, must needs know it: secondly, because he discerning all their thoughts and projects, could easily infatuate them, and cross them many ways in their purposes: and thirdly, because they may be sure, that he ordereth all with great wisdom for the good of those that fear his name. Again, a second reason is, that by him actions are weighed: whereby is meant that he exactly ponders all the actions of men, and will therefore as a just Judge repay them as he finds them good or evil; yea, according to the degree of good and evil which he finds in them; or rather it is meant of all the actions of men, as they are disposed by the providence of God; that he weighs them, that is, he orders them in great wisdom; even as the Apothecary weighs the drugs he puts into his medicines, so the Lord moderates or enlargeth the rage of wicked men against his children, as may be most for their good; and therefore though they be insatiably desirous to lay load upon his children, yet they are restrained many times, and can proceed no further then God sees shall be for their good.
Vers. 4. The bows of the mighty men are broken, and they that stumbled are girt with strength.] In these words is implied that God doth many times abate the strength of the mighty, or at least blasts their attempts, and makes them successelesse; and so (as when the bow of a mighty man breaks) all their endeavors come to nothing; and on the other side he many times so strengthens the feeble that of themselves are ready to stumble, or at least so prospers their weak endeavors, that unexpectedly they bring mighty things to pass. Those that are strong of body, strong in military forces, in power and authority in the Common-wealth, in wisdom, wit, judgment and memory, become many times as Samson when his hair was cut off, like other men, yea though their strength remains, their bow is oft broken, their attempts are vain, and end in shame and reproach; whereas those that are weak in these regards, become mighty and strong, at least they prevail successfully in all their affairs.
Vers. 5. They that were full have hired out themselves for bread, and they that were hungry ceased.] That is, they that were hungry became rich, or at least were well provided for, so that there was not a poor man any longer left amongst them.
So that the barren hath born seven, and she that hath many children is waxed feeble]. That is, those that were barren have born many children; (for seven is usually in the Scripture put for many, as Deut. 28.7. they shall come out against thee one way, and fly before thee seven ways: and so in divers other places) and on the other side, they that have had many children have either grown weak, and so through feebleness have left bearing, or else have buried the children they have had, and so became feeble, children being still esteemed the strength of their parents. Now this particular passage of God's providence, it is likely that Hannah did the rather mention amongst the rest, as having respect to the Lord's mercy, in opening her barren womb, and perhaps to the hope she had also, if not the assurance she had by the spirit of prophecy, that the Lord would give her many children more, as indeed we find verse. 21. of this chapter, that she had after this, three sons and two daughters.
Vers. 6. The Lord killeth and maketh alive, &c.] These following passages in this and the next verse may either be meant of several men, to wit, that the Lord killeth one, and maketh alive another, that he maketh one man poor, and another man rich, &c. or else of the same persons; that the Lord killeth men, and then maketh them alive again; that he maketh a man poor, and then afterwards rich again, that he bringeth a man low, and then afterwards lifteth him up again. The Lord maketh poor, and maketh rich; he bringeth low, and lifteth up: as for these expressions of killing and making alive, of bringing down to the grave, and bringing up, though they may be meant first, literally, that the Lord sometimes killeth men, and yet restoreth them to life again, as he did the good Shunamites son, 2. Kings 4.35. and secondly, spiritually, that the Lord with the terrors of the Law, and the lashes and sting of conscience for sin hath humbled men, and laid them as it were for dead according to that of the Apostle, sin revived, and I died, Rom. 7.9. whence the Law is called the ministration of death, 2. Cor. 3.7. and yet afterwards he revives them, and cheers them up again by the promises of mercy and the sweet comforts of his spirit; yet thirdly, I conceive they may be best understood of the desperate dangers, the grievous and heavy afflictions, whereinto the Lord many times brings men, and yet afterwards raiseth them up again; when men by sickness or any other dismal calamity, are brought to desperate extremities of danger, heart-breaking sorrows and miseries, out of which there seems to be no hope of recovery, they are said in the Scripture to be as dead men, and to be brought to the brink of the grave; there is but a step between me and death, saith David, chap. 20.3. For thy sake are we killed all the day long, saith the Apostle, Rom. 8.36. and so also when the Lord delivereth them from these dangers and miseries, they are said to be revived and raised up from the grave, Hos. 6.2. After two days will he revive us, in the third day will he raise us up, and we shall live in his sight: Esa. 26.19. Thy dead men shall live, together with my dead body shall they arise; awake and sing ye that dwell in the dust, &c. And thus Hannah here speaks of the strange changes and alterations which God makes amongst men. The Lord killeth and maketh alive, he bringeth down to the grave and bringeth up: because, first, men will not be humbled many times, till they be brought to such depths of misery: and secondly, men are most affected with God's goodness when they have given themselves for lost, and are then raised up again: & thirdly, the Lord's power is most magnified, when men are restored from such inextricable miseries; therefore usually the Lord doth thus kill men, when he means nothing less then that they should be lost, but within a while revives them again, and puts them into a better estate and condition then they were in before.
Vers. 8. For the pillars of the earth are the Lord's, and he hath set the world upon them.] That is, the whole earth is the Lord's, even to the center and foundation thereof, upon which the Lord hath settled and built up the whole frame of the world, as it were upon pillars. The earth hangs we know in the midst of the air, having nothing to support it but the mighty power & command of God; but because it stands firm and fast as if it were supported with pillars, hence is this expression, The pillars of the earth are the Lord's, &c. and this clause is added, to show that it is no wonder, that God should thus turn things upside down in the government of the world, as is expressed in the foregoing verse; since he that thus made the world at the first, must needs be of power to do what he will, & may well also take liberty to do what seems good in his own eyes; for with his own why should he not do what himself pleaseth?
Vers. 9. He will keep the feet of his saints, and the wicked shall be silent in darkness.] By keeping the feet of his saints, is meant the Lord's preserving them from all dangers bodily and spiritual; and that especially by the inward guidance of his spirit; and as for the second clause, the wicked shall be silent in darkness; this may be understood either of the great calamities that shall fall upon them; Eccles. 5.17. All his days also he eateth in darkness, and he hath much sorrow and wrath with his sickness: Zeph. 1.15. That day is a day of wrath, a day of trouble and distress, a day of wastnesse and desolation, a day of darkness and gloominesse, a day of clouds and thick darkness: wherein Hannah foretells here that they should be silent, that is, even overwhelmed with confusion and astonishment, not having anything to say for themselves, according to those expressions, Matth. 22.12. And he said unto him, friend how camest thou in hither, not having a wedding garment: and he was speechless: Job 5.16. So the poor hath hope, and iniquity stoppeth her mouth: and Jer. 8.14. Why do ye sit still? assemble yourselves, and let us enter into the defensed cities, and let us be silent there: for the Lord our God hath put us to silence, and given us waters of gall to drink, because we have sinned against the Lord: or else of their being cut off from the land of the living, for such are said to dwell in silence, Psal. 94.17. Unless the Lord had been my help, my soul had almost dwelt in silence, and in darkness: Job 10.21, 22. Before I go whence I shall not return, even to the land of darkness, and the shadow of death: and especially the wicked, whose souls are cast into outer darkness, Matth. 8.12. But the children of the kingdom shall be cast into outer darkness, there shall be weeping and gnashing of teeth.
For by strength shall no man prevail.] That is, by their own strength. This is added as a reason of both the foregoing clauses, the Lord will keep the feet of his saints; for should not the Lord keep them, they could never preserve themselves by their own strength; and the wicked shall be silent in darkness: for if the Lord undertakes to punish them, they cannot by their strength secure themselves; the weak and strong are both alike to him; he can pull down the mightiest as well as the meanest.
Vers. 10. The adversaries of the Lord shall be broken in pieces, out of heaven shall he thunder upon them.] This last clause being a branch of the prophetical part of Hannah's song, may have reference to that particular judgment upon the enemies of God's people, in the time of her son Samuel's government, 1. Sam. 7.10. The Lord thundered with a great thunder on that day upon the Philistines, & discomfited them, & they were smitten before Israel; or that 1. Sam. 12.18. So Samuel called unto the Lord, and the Lord sent thunder and rain that day; & all the people greatly feared the Lord & Samuel. Yet withal it may be meant generally of the Lord's pouring down vengeance from heaven upon his adversaries; for we see, 2. Sam. 22.14, 15. David saith, The Lord thundered from heaven, and the most high uttered his voice; and he sent out arrows and scattered them, lightning and discomfited them, &c. And yet we read not of any such storm of thunder and lightning that ever fell upon the enemies of David; because God had many times destroyed his enemies by thunder from heaven, it grew to be, as it seems, a proverbial speech, to say that the Lord would thunder upon them, when they meant that the Lord would terribly destroy them.
The Lord shall judge the ends of the earth, &c.] This is a prophecy concerning the exaltation & kingdom of Christ the Messiah; and indeed it is the first place in the Old Testament, where Christ is mentioned under the name of the Messiah, the anointed. The Lord shall judge the ends of the earth, & he shall give strength unto his king, & exalt the horn of his anointed; that is, the Lord shall rule the whole world, and at the last day he shall judge all the inhabitants of the earth, yea and that by the Messiah, the Lord Christ his anointed King, who though at first he shall live in a low and mean estate and condition, yet when he hath finished the work of man's redemption, he shall then be exalted above all principalities and powers, and shall sit down at the right hand of his father: all power shall be given him both in heaven and in earth, he shall gather in his elect people among all nations, govern them by his word and spirit, and destroy all his and their enemies. Thus, I say, it is generally thought by Interpreters, that these words are a prophecy concerning Christ the Lord's anointed; yet in regard the kingdom afterward established amongst the Jews was a figure of the kingdom of Christ, it may also be well understood of that.
Vers. 11. And the child did minister unto the Lord before Eli the Priest.] This is repeated again, verse. 18. where it is also added that in his ministering before the Lord he was girded with a linen Ephod. It is expressly said in the former chapter, verse. 24. that Samuel was carried by his parents to the Tabernacle, and left there so soon as even he was weaned. But we cannot possibly think that there was any service of the Tabernacle, that at those years Samuel was able to do; and therefore the meaning of this clause is only, that afterwards, even whilst he was yet but a child, de did such service in the Tabernacle, as according to his years and strength he was capable of doing. The Levites indeed did not enter upon the service of the Tabernacle till they were twenty five years old, Levite. 8.24. But now Samuel's case was extraordinary, because by the special vow of a Nazarite, he was even from his tender years consecrated to the service of the Lord; and therefore we see even in his childhood he did wait upon the service of the Tabernacle, to wit, in such services as still by degrees he grew able to do; as happily in locking and unlocking the doors of the Tabernacle; in laying up and fetching out the vestments of the Priests, and such like; for that it was some ministry in the Tabernacle that he was employed in is evident, because verse. 18. it is said, that he wore a linen Ephod, which was an holy garment, in the doing of it. We find not indeed in the law of Moses that there was any such linen Ephods appointed for the Levites, but for the inferior Priests only, the sons of Aaron, Exod. 39.27. And they made coats of fine linen of woven work, for Aaron and for his sons: either therefore afterwards when the Tabernacle came to be settled in the land of Canaan, it was ordered, and that by divine authority, that the Levites also should wear such linen Ephods when they attended upon the service of the Tabernacle; or else Samuel was by special dispensation, because of the Nazarites vow, or some other reason, appointed to wear this holy vestment; which yet seems not so probable, because it appears that this linen Ephod was so commonly worn by all that were employed in holy services, that even David also when he danced before the Ark, 2. Sam. 6.14. was girded with a linen Ephod. However, hereby I say it is clear, that Samutl in his childhood and youth did attend upon the service of the Tabernacle, in such services as he could then discharge, and that before Eli the Priest, that is, according as he was ordered and directed by Eli, who undertook the training of him up, and upon whom he chiefly attended in the service he did.
Vers. 12. Now the sons of Eli were sons of Belial, they knew not the Lord.] This is meant of the effectual knowledge of faith; so they knew not the Lord, they had no lively knowledge nor apprehension of God. They that have a floating knowledge in their brains of those things which they believe not in their hearts, may be well said not to know that which by a speculative knowledge they understand well enough; and so they that understand well enough those things which God hath revealed concerning himself, either by his word or works, if this their knowledge be not accompanied with faith and the fear of God; (and so though they know God, yet they do not glorify him as God, Rom. 1.21.) these men do not indeed know God; they may say they know him, but their own works may confute them; for if they did indeed know him, they would fear him and honor him as God: They profess that they know God, saith the Apostle concerning such men as these, Tit. 1.16. but in their works they deny him, being abominable and disobedient, and unto every good work reprobate. He that saith, I know him (saith S. John, 1. John 2.4.) and keepeth not his commandments is a liar, and the truth is not in him: and thus it is said here of the sons of Eli, that they knew not the Lord: Though they were Priests, whose office it was to teach and instruct the people in the knowledge of God, yet because they were wicked ungodly wretches, sons of Belial (concerning which expression see the note, Deut 13.13.) therefore they are said not to have known the Lord; as upon the same ground the Prophet Hosea complained of the people of God in his time, that there was no knowledge of God in the land. Hos. 4.1. And this is here inserted concerning the sons of Eli, to intimate both the faith of Samuel's parents in leaving him, and also the singular grace of God in preserving him pure and incorrupt, where there was such danger of infection by reason of these sons of Belial with whom he was to live.
Vers. 13. The Priests servant came, whilst the flesh was in seething, with a flesh-hook of three teeth in his hand, &c.] Concerning this flesh-hook see Exod. 27.3. The sin of these sons of Eli here set forth was this, first, that not content with the breast and shoulder which only were the Priests portion of the peace-offerings, Levite. 7.31, 32, 33, 34. they used to take out of that which was seething for the sacrifices, as their customary fees, not having any Law of God for it, all that their flesh-hook could take out; and it is said that this they did not now and then, but always, verse. 14. So they did in Shiloh, unto all the Israelites that came thither: Again, sometimes they would have this their overplus customary portion before the flesh was seething, that they might roast it, yea before the fat was burnt, directly against that Law, Levite. 7.31. And the Priest shall burn the fat upon the altar, but the breast shall be Aaron's and his sons; yea, and perhaps before the fat was taken off, which may be the reason why verse. 29. they are said to have made themselves fat with the chiefest of the offerings.
Vers. 18. But Samuel ministered before the Lord being a child girded with a linen Ephod.] See the note above, verse. 11.
Vers. 19. Moreover his mother made him a little coat, and brought it to him from year to year, &c.] During his childhood, when as yet he could do but little service in the Tabernacle, his mother thought it requisite to supply him with clothes, the rather that she might yearly bring him some small pledge of a mothers love.
Vers. 21. And the Lord visited Hannah, so that she conceived and bare three sons and two daughters.] Thus for that one son which she had given to the Lord, the Lord gave her three sons and two daughters more, and that too immediately upon Eli's blessing them, to show how powerful the prayers are of such as Eli was, verse. 20. it is said Eli blessed Elkanah and his wife, and said, The Lord give thee seed of this woman for the loan which is lent to the Lord; and then immediately after follows, And the Lord visited Hannah, so that she conceived, &c.]
Vers. 22. Now Eli was very old, and heard all that his sons did unto all Israel, and how they lay with the women, &c.] That is, he heard both of the wrong they did unto all Israel, in the matter of their sacrifices, and likewise of that particular villainy of theirs, in lying with the women that assembled at the door of the Tabernacle of the congregation: It is very hard to say what these women were, with whom the sons of Eli committed this lewdness; first, some hold that they were certain devout women that withdrawing themselves from all worldly employments and secular affairs, did give up themselves wholly to the service of God in the Tabernacle; there to spend their time in fasting and prayer, and other holy duties both day and night; of which sort they say that prophetess Anna was one, of whom it is said, Luke 2.37. She was a widow of about fourscore and four years, which departed not from the Temple, but served God with fastings and prayers night and day: secondly, others hold that they were certain women that did assemble together in their turns, some in one course, and some in another, for some services in the Tabernacle that were proper for them to do, as washing and spinning; and so had their abode for that purpose in some places adjoining to the Tabernacle; and did attend at the door of the Tabernacle to receive directions from the Priests as there was occasion: thirdly, others say that they were the women that after child-bearing came to be purified according to the Law, who being accompanied, when they came with a great many of their neighbors and friends that went along with them, it is therefore said that they assembled by troops (as the word in the Original signifieth) at the door of the Tabernacle of the congregation: and lastly, others think that it is meant generally of all those women, that in the forwardness of their zeal and devotion did flock together daily at the door of the Tabernacle, to offer sacrifices, and to perform other duties of God's worship and service; and indeed considering that the same phrase is used concerning those women that came flocking in to bring their looking-glasses for the service of the Tabernacle (at which time there could not be any such companies of women, that had either consecrated themselves to the perpetual service of God in the Tabernacle, or that came up in their courses to be helpful in their way to the ministers of the Tabernacle; and that because the Tabernacle was not then built) Exod. 38.8. And he made the lave • , of brass, of the looking-glasses of the women assembling, which assembled at the door of the Tabernacle of the congregation, I do the rather think it is meant of all such women generally, as came in freely and frequently to serve God in the Tabernacle, and that many of these were seduced by these varlets, as they got opportunity of any privacy with them, and drawn to lie with them, and that in God's house; a wickedness the more abominable too, because they had wives of their own, chap. 4.19. As for the mention that is here made of Eli's age, Now Eli was very old, and heard all that his sons did, &c. I conceive there are two reasons why this is expressed; first, to intimate why he himself never took notice of these vile pranks that his sons played; being very aged and so not being able, frequently to attend himself upon the service of the Tabernacle, he never knew of these things till others told him of it: and secondly, as an aggravation of his affliction in the wickedness of his sons, that it fell upon him in his old age; to hear such tidings of his sons, would have been a burden heavy enough to have been born when he was in his full strength, but in his old age, when the grassehopper is a burden, as Solomon saith, Eccles. 12.5. to have such millstones fall upon him, must needs crush him.
Vers. 23. And he said unto them, Why do you such things? &c.] Thus he reproveth his sons for their sins; but herein lay the sin of Eli, that knowing them guilty of such horrid abominations he thought it enough to reprove them, and that so gently too, Nay my sons, for it is no good report that I hear, &c. For such villainies as these of his sons, that were now discovered to him, he could have done no less in justice then to have turned them out of the priesthood, yea to have cut them off from the people of God; and therefore instead of that just severity thus mildly to admonish them only, was certainly a grievous sin; and indeed it discovered plainly he had always marred them with too much indulgence; so that it is no wonder though the Lord were highly offended with him.
Vers. 24. Ye make the Lord's people to transgress.] If we read this clause as it is in the margin of our bibles, Ye make the Lord's people to cry out, it is do • btlesse then meant of the complaints and outcries of the people against them for their abominable ways; but if we read the words as they are in our text, Ye make the Lord's people to transgress, the meaning is, that they did not only sin themselves, but also caused the people to transgress, and so were guilty as much as in them lay of helping to destroy their souls also; to wit, partly in that they imitated their evil example; and partly, in that they forbore to bring their sacrifices to the Lord, being offended at their ill managing those sacred services, as is before noted, verse 17.
Vers. 25. If one man sin against another, the Judge shall judge him; but if a man sin against the Lord, who shall entreat for him?] That is, though all the friends he hath should join together and entreat, they shall not be able to make his peace. This speech of Eli to his sons, is somewhat difficult, and is diversely expounded; some understand it thus, that whereas when one man wrongs another, the Judge or umpire chosen between, may compose the difference and reconcile them together, it is otherwise when a man wittingly, maliciously, and presumptuously sins against God; for there all hope of pardon is denied, there remains no more sacrifice for sin, that is, for such a man's sin, Heb. 10.26. neither should such an one be prayed for: 1. John 5.16. If any man see his brother sin a sin, which is not unto death, he shall ask, and he shall give him life for them that sin not unto death. There is a sin unto death: I do not say, he shall pray for it. But this Exposition agreeth not with Eli his aim, which was doubtless to win his sons to true repentance; and besides, why should sinning against the Lord, be here restrained to sinning against him maliciciously, and with a high hand? I rather therefore think, that the drift of these words is only to show them what a grievous and dangerous thing sin is, especially such sins whereby God is immediately wronged and provoked, that so he might scar them from their evil courses; to wit, either because if God by his Judges punish offenses against man, he must needs be more severe when men rise against him; or else because no mediation nor satisfaction by man can here take up the quarrel; as may be done when the difference is between one man and another: If one man (saith he) sin against another, the Judge shall judge him; that is, an Umpire may come and take up the controversy; the party may be adjudged to make satisfaction, and there will be an end of the quarrel; but if a man sin against the Lord, who shall entreat for him? that is, no mediation nor satisfaction of man can here make a man's peace; no reconciliation can be here hoped for, unless the sinner repenting of his sins, do by faith in Christ turn to God. So that herein also is implied the desperate danger of their condition, who by kicking against the sacrifices, did in a manner despise this only means of their reconciliation with God.
Notwithstanding they hearkened not unto the voice of their father, because the Lord would slay them.] That is, because the Lord had determined to destroy them; and so consequently not to give them grace to repent, but to leave them to the stubborness of their own wicked hearts; for though it be true, that God wills not the death of a sinner, (Ezek. 33.11. As I live saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way, and live; that is, he desires not that sinners should perish, but would rather that they should repent, &c.) yet it doth not hence follow, but that God may determine in a way of justice, not to give any effectual grace to such and such men, as have grievously provoked him by their sins, but rather to deliver them up to hardness of heart, and so it was here; for their sins God determined to destroy them, and consequently to leave them to themselves; and therefore it was no wonder though they minded not the reproofs and counsel of their father.
Vers. 26. And the child Samuel grew on, and was in favor both with the Lord, and also with men.] This is here inserted, first, for the greater praise of Samuel, who grew in grace even in these declining times: and secondly, especially to show how God remembered mercy in the midst of judgment, by raising up such a glorious instrument to be a stay to his poor people, in those dismal times that were now coming upon them.
Vers. 27. Did I plainly appear unto the house of thy father, when they were in Egypt in Pharaohs house?] to wit, by choosing Aaron of whom Eli was descended, to join himself with Moses, for the deliverance of the Israelites when they were in bondage to Pharaoh in Egypt.
Vers. 29. Wherefore kick ye at my sacrifice, and at mine offering, which I have commanded in my habitation, and honourest thy sons above me? &c.] In this clause, first, Eli and his sons are reproved for kicking against God's sacrifices and offerings; and they are said to kick at his sacrifices, &c. 1. because they seemed not pleased that God had so much, and they so little of the sacrifices and offerings; and therefore in a proud and scornful manner, took from the sacrifices for their own use what they pleased themselves; and 2. because by their doing what they listed about God's sacrifices, and by carrying themselves as if they thought anything that they were pleased to leave, after they had served themselves, good enough for God's altar; and generally by their profane and careless carriage of themselves in the sacred service, whereto they could not have addressed themselves with too much reverence and fear; they discovered what a sleight and base esteem they had of God's sacrifices, which was all one in effect, as if they had trampled them under their feet; and 3. because by their insolent and willful disobeying the law of the sacrifices which God had given them in charge; they did as it were kick and spurn against God in his Ordinances: And though Eli did not this but his sons only, yet because he did not restrain them from these evil practices, and punish them for their wickedness herein; it is charged upon him as well as upon them: Wherefore kick ye at my sacrifice? &c. and secondly, Eli is reproved for honoring his sons above God; and that because he was more careful to please his children, then to please God; to keep them in their places, then to vindicate God's sacrifices from being polluted.
Vers. 30. I said indeed, that thy house, and the house of thy father should walk before me forever, &c.] Because the taking away the high Priests place from Eli and his family, is not the only punishment here threatened, though the chief; (for the cutting off many of his posterity from the inferior priesthood, is also included in the evil denounced against him in this place, verse. 31. Behold, the days come that I will cut off thine arm, and the arm of thy fathers house, that there shall not be an old man in thine house:) therefore this which is here said of a conditional promise formerly made, which should now be reversed, because the condition was not performed, cannot be referred to any particular promise made to Eli, or any decree of God's concerning Eli, that the high Priesthood should be continued in his line; but to that promise made to Aaron and his seed in general, Exod. 29.9. Thou shalt qird them with girdles (Aaron and his sons) and put the bonnets on them: and the Priests office shall be theirs for a perpetual statute: which is now reversed as concerning Eli his family, whom the Lord threatens to cut off in a great part from the priesthood▪ given at first to Aaron and his seed.
Vers. 31. Behold, the days come that I will cut off thine arm, &c.] That is, I will make both thee and thy family weak and ignoble: (for the cutting off the arm, signifieth the taking away from them the strength and dignity of their family, Zech. 11.17. Woe to the idol-shepherd that leaveth the flock, the sword shall be upon his arm, and upon his right eye: his arm shall be clean dried up, and his right eye shall be utterly darkened: and this was done, first, by cutting off him and his two sons, chap. 4. secondly, by cutting off his posterity in the flower of their age, which was no doubt partly accomplished by that bloody execution that was done upon Abimelech and eighty five of the Priests of his family, chap. 22.16.—18, 19. And the King said, Thou shalt surely die, Ahimelech, thou and all thy fathers house. — And the King said to Doeg, Turn thou and fall upon the Priests. And Doeg the Edomite turned, and he fell upon the Priests, and slew on that day fourscore and five persons that did wear a linen Ephod. And Nob the city of the Priests smote he with the edge of the sword, both men, and women, children and sucklings, &c. and thirdly, by removing the dignity of the high Priesthood from Eli's family, which was descended from Ithamar unto Zadok, the faithful Priest spoken of verse. 35. of the stock of Eleazar, which was done at least eighty years after this in the days of Solomon: 1. Kings, 2.27. So Solomon thrust out Abiathar from being Priest unto the Lord: that he might fulfill the word of the Lord, which he spake concerning the house of Eli in Shiloh.
Vers. 32. And thou shalt see an enemy in my habitation, in all the wealth which God shall give Israel.] This may be meant of Eli his seeing the time when the Philistines should enter the land of Israel, the place which God had chosen to dwell in amongst his people, and spoil them of their wealth; and take away the Ark of God, &c. especially if we read this clause as it is in the margin; And thou shalt see the affliction of the Tabernacle, for all the wealth which God would have given Israel. But rather I conceive that the meaning is, that Eli should see these things, to wit, in his posterity (for it is usual in the Scripture to speak that of the father, which shall be accomplished in his posterity long after: as Gen. 27.29. Let people serve thee; and nations bow down to thee: be Lord over thy brethren, and let thy mothers sons bow down to thee; cursed be everyone that curseth thee, and blessed be he that blesseth thee. 2. Sam. 7.16. And thine house, and thy Kingdom shall be established forever before thee; thy throne shall be established forever.) Thou shalt see saith the Lord, an enemy, to wit, Zadok and his posterity (whom Eli's children should envy and malign as an enemy, because the high priesthood was taken from their family, and conferred upon them) in my habitation; that is, in the temple executing the high Priests place, and that in all the wealth which God shall give Israel; that is, in those days when Israel shall flourish most in wealth and glory; and when consequently the high priesthood shall be most desirable, to wit, in the days of Solomon; for this last clause is added to imply the time when this should come to pass which is here threatened.
Vers. 33. And the man of thine whom I shall not cut off from mine altar, shall be to consume thine eyes, and to grieve thine heart.] That is, those of thy posterity that shall not be cut off, shall live miserably, pining away with grief and vexation of heart, because they shall see the adversary family enjoy their honor: for still that which is said of Eli's eyes and heart, is meant of the eyes and heart of his posterity.
Vers. 34. And this shall be a sign unto thee, that shall come upon thy two sons, &c.] That is, though many of these things which I have threatened against thy family, shall not come to pass in thy time; yet by this sign which I now foretell thee, to wit, the slaying of thy two sons, Hophni and Phinehas on one day thou mayest be assured concerning those things; and that because as truly as thou shalt see this accomplished, so truly shall all the rest come to pass too in their several seasons.
Vers. 35. And I will raise me up a faithful Priest, that shall do according to that which is in mine heart, &c.] To wit, Zadok of the family of Eleazar, who did faithfully cleave to Solomon, whom the Lord had appointed to succeed David in the throne, when Abiathar who was of the posterity of Eli, conspired with Adonijah against David, and against Solomon, 1. Kings 1.7, 8. whereupon it was, that he was afterwards deposed by Solomon from being high Priest, and Zadok, was made high Priest in his stead, 1. Kings 2.27. Now concerning this Zadok there is a promise here made, I will build him a sure house, and he shall walk before mine anointed forever: Where first, by building him a sure house, is meant the multiplying of his family, together with the prosperity they should enjoy in every respect; and more particularly the establishing of his offspring in the priesthood, and settling of the high Priests place upon them: for thus we find this phrase of building men a house used elsewhere, as Deut. 25.9. So shall it be done unto that man that will not build up his brothers house: and Exod. 1.21. And it came to pass, because the midwives feared God, that he made them houses: and 2. Sam. 7. where that which the Lord said to David concerning Solomon, verse. 13. I will establish the throne of his kingdom forever, is thus afterwards repeated by David, verse. 27. For thou, O Lord of hosts, God of Israel, hast revealed to thy servant, saying, I will build thee an house. And indeed we find accordingly, that the high priesthood was continued in the line and posterity of Zadok, unto the time of the Babylonian captivity; Ezek. 44.15. But the Priests, the Levites, the sons of Zadok, that kept the charge of my Sanctuary, when the children of Israel went astray from me, they shall come near to me to minister unto me, &c. and so Zadok being of the posterity of Phinehas the son of Eleazar, that promise was made good which the Lord made to Phinehas, Num. 25.13. He shall have it, and his seed after him, even the covenant of an everlasting priesthood: and secondly, by his walking before the Lord's anointed forever, is meant that Zadok and his posterity should perform such services as belonged to the high Priest, for Solomon and his successors, by enquiring of the Lord for them, by offering sacrifices for them; yea and by giving them counsel and advice upon every occasion, &c. yet some conceive too, that this last clause must also be referred to Christ the Lord's anointed, of whom both Solomon and his successors were types; and who was at his coming to abolish the Levitical priesthood.
Vers. 36. Everyone that is left in thy house, shall come and crouch to him for a piece of silver, &c.] That is, those of thy posterity that shall not be cut off, shall come and bow and crouch before the posterity of Zadok to beg some relief, and to sue that they may be employed, though it were but in some of the meanest services of the Temple; only that they may have bread wherewith to sustain themselves and indeed if we yield what is most probable, to wit, that the Priests were many times degraded for their evil deeds, and turned out of their office; it needs not seem strange, that many of Eli's posterity should fall into such extreme poverty and misery. Some conceive that we have some footsteps of this curse in that which is said of the Priests that were not of Zadoks posterity, Ezek. 44.13, 14. And they shall not come near unto me to do the office of a Priest unto me, nor to come near to any of my holy things, in the most holy place: but they shall bear their shame and their abominations which they have committed: But I will make them keepers of the charge of the house, for all the service thereof, and for all that shall be done therein.
CHAP. III.
Vers. 1. ANd the child Samuel ministered unto the Lord before Eli:] See the note, chap. 2.11.
Vers. 3. And the word of the Lord was precious in those days, &c.] That is, rare; for so this word is used elsewhere, Esa. 13.12. I will make a man more precious then fine gold: and so it is explained here in the following clause, The word of the Lord was precious in those days, there was no open vision: That is, there was not a known Prophet in those days, there was not a man openly known, to whom the Lord appeared in visions, as afterwards he did to his Prophets, or whom the Lord did send forth among the people with a word of prophecy in his mouth. Now this is thus expressed, partly to show how the Lord hereby punished the profaneness of these times: many of the Priests were grown in these days desperately wicked, and by their means the worship of God grew into contempt; (for men abhorred the offerings of the Lord, chap. 2.17.) and so by degrees, idolatry and all other sins grew rife amongst them; as is evident by the reformation following immediately after this, when Samuel came to be their Judge, chap. 7.3, 4. Now hereupon, as these words imply, the Lord hid himself in a great measure from his people, and did not reveal his will by his Prophets to them as at other times, according to that which is threatened, Amos 8.11. I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: and that complaint of the Church, Psal. 74.9. We see not our signs, there is no more any Prophet, &c. and then again it is expressed partly for the honor of Samuel, by and in whom the Lord was pleased to reestablish in his Church this prophetical office; whence it is, that often in the Scripture Samuel is mentioned as the first of the Prophets, as 2. Chron. 35.18. And there was no Passover like to that, kept in Israel from the days of Samuel the Prophet: and Acts 3.24. Yea and all the Prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days; and so also Heb. 11.32.
Vers. 2. And it came to pass at that time when Eli was laid down in his place, &c.] Here the time is set down when the Lord appeared first to Samuel: first, more generally, that it was in those days when the word of the Lord was so precious, so rare; for to this in the words immediately foregoing, I conceive this clause may best be referred, And it came to pass at that time; though indeed others refer it to that which is related in the foregoing chapter, verse. 27. concerning a message that was brought unto Eli by a man of God that was sent unto him, to wit, that at that time, when the aforesaid Prophet had spoke unto Eli, then also the Lord appeared to Samuel, and told him of the judgments that should fall upon Eli and his house: and then, secondly, more particularly; as first, that it was in the night, when Eli was laid down in his place, that is, when he was gone to bed, and laid down to his rest, to wit, in some lodging of the house, wherein the Tabernacle was kept; of which see the note before, chap. 19. and secondly, that it was towards morning, verse. 3. ere the lamp of God went out in the temple of the Lord, where the Ark of God was; that is, before the lamps that were in the golden candlestick in the Tabernacle were gone out, the oil being wasted: (for in the evening the lamps were lighted, and so burnt all night till they went out in the morning: concerning which see the note Exod. 30.7. whence it is said, 2. Chron. 13.11. that the lamps of the golden candlestick were to burn every evening ) as for that clause verse. 2. concerning the dimness of Eli's eyes, when Eli was laid down in his place, and his eyes began to wax dim that he could not see; that is inserted either to imply also the time when the Lord appeared to Samuel; namely, that it was when Eli was now grown very old, insomuch that he began to be blind with age; or else rather to imply beforehand the reason why Samuel, supposing that Eli had called him, when the Lord spake to him, was so ready even in the night time to run to him; namely, because Eli could not see, and therefore often wanted help, in regard whereof Samuel, who now in his young years attended upon Eli, was wont to rise and go to him if he heard him call, though it were at midnight.
Vers. 7. Now Samuel did not yet know the Lord, &c.] That is, he was not yet acquainted with God's manner of revealing himself to his Prophets by visions.
Vers. 8. And Eli perceived that the Lord had called the child.] By this we may perceive the reason why the Lord suffered Samuel so often to mistake the voice that he heard, and run to Eli, to wit, that Eli might certainly be assured when he heard God's message from him, that indeed the Lord had appeared to him.
Vers. 10. And the Lord came, and stood, and called, &c.] This proves not that God appeared in a visible shape; rather it is a speech of God after the manner of men, yet happily withal to imply, either that whereas before the voice he heard was as of one afar off, now it was as of one that stood near by him; or else that whereas before the Lord only called him, now he did not only call him, but also proceeded to make known what he had to say to him.
Vers. 11. Behold, I will do a thing in Israel, at which both the ears of everyone that heareth it shall tingle.] That is, at the hearing whereof they shall be stricken with horror and astonishment. The same expression is used 2. Kings 21.12. in threatening the evil that was to come upon Jerusalem and Judah, because of the sins of Manasseh; and it is a figurative expression taken from the singing and dizzinesse which some sudden terrible noise, as a clap of thunder, or the roaring of a cannon, will make in the head of a man that is near to it. How this was accomplished in Eli, and the wife of Phinehas, we may read in the following chapter, verse. 18, 19, &c. where we shall find, that upon the report of the judgment now threatened, Eli fell down and brake his neck, and his daughter in law the wife of Phinehas fell presenty into the pains of travel and died.
Vers. 12. When I begin I will also make an end.] That is, as sure as I begin, so sure will I make an end; though it may be some time ere I begin, yet assuredly all shall come upon them which I have threatened.
Vers. 13. For I have told him, that I will judge his house forever, for the iniquity which he knoweth.] This is added by way of aggravating Eli's sin, that it was not ignorantly done, but wittingly: he knew what his sons did, and that the Lord was displeased at it (for he had by his messenger, chap. 2.27. threatened him for it) and yet he would not restrain them.
Because his sons made themselves vile, and he restrained them not.] The word here translated vile, may be also rendered accursed, as it is in the margin of our bibles; and indeed let the word be taken either way, the sons of Eli had deserved this censure; vile, they were in regard of their base sins, which made them even to stink, and to be abhorred amongst the people; everyone loathed them for their abominable lives: and accursed they were in regard of the curse of God, that is in a special manner denounced against those, that presumptuously walk in such gross and detestable sins; and it might well be said, that they made themselves vile, or accursed, because it was merely by their own willful choosing to walk in such lewd ways, that they had brought such shame upon themselves, and exposed themselves to the curse of God according to that of the Prophet, O Israel, thou hast destroyed thyself, Hos. 13.9.
Vers. 14. I have sworn unto the house of Eli▪ that the iniquity of Eli's house shall not be purged with sacrifice, nor offering forever.] Two things are included in this decree of the Lord, concerning Eli's house: first, concerning his wicked sons, that the Lord delivering them up to a reprobate sense, they should continue in their infidelity, impenitency, and hardness of heart, unto their dying day, and so then it was not their sacrifices and offerings that should do them any good: secondly, concerning their posterity, that the temporal punishment which God had threatened to bring upon them, should not by any means be kept off, to wit, that the dignity of the high priests office, should be taken from them, &c.
Vers. 15. And Samuel lay until the morning, and opened the doors of the house of the Lord.] By this and some other places it seems probable, that though the Tabernacle whilst it was in the desert, for the better transporting and carrying it from place to place, had no other covering nor fence, then the curtains and hangings appointed by Moses, yet afterwards it was some other way shut in; yea as it is most probable housed; whence there is mention here of the doors of the house of the Lord, see the notes chap. 1.9. The office of opening the doors belonged to the Levites, as afterward in the Temple, 1. Chron. 23.5. and so Samuel now did it. And observable indeed it is, that Samuel was not puffed up so by the Lord's appearing to him, as to despise that which might seem for a Prophet a mean employment.
And Samuel feared to show Eli the vision.] Though the Lord had not commanded Samuel to acquaint Eli with that he had revealed to him, concerning the heavy judgment that should befall his house, yet his own reason suggested, that it was not fit that a secret that so nearly concerned him, should be kept from him; only saith the text, Samuel feared to show Eli the vision, to wit, either because, first, such sad tidings he knew would wound his heart, and therefore being loath to grieve him, he was afraid to let him know it; or secondly, because he doubted it might seem arrogancy in him, as a messenger sent from God, to denounce such terrible things against his aged Tutor and governor; or thirdly, because he feared Eli's displeasure, as knowing well that ancient men, and men in authority, cannot easily brook, to have the judgment of God denounced against them, especially by those that are for years, or otherwise, inferior to them.
Vers. 17. God do so to thee and more also, if thou hide anything from me, &c.] By this importunity of Eli in conjuring Samuel so earnestly to tell him all that God had said unto him, it is evident that so soon as Eli conceived that the Lord had appeared to Samuel, he presently feared that something was revealed to him concerning him and his sons. Guilty consciences will still be suggesting terrors and fears upon every occasion; and so it was here with Eli; being conscious to himself of his sons lewdness, and his own indulgence towards them, no sooner was he persuaded in his mind, that the Lord had appeared in a vision to Samuel, but presently he apprehended some heavy sentence pronounced against him; and this made him now so eager to know what it was; as for this manner of adjuration, God do so to thee and more also, see the note, Ruth. 1.17.
Vers. 18: And he said, It is the Lord: let him do what seemeth him good.] God hath absolute power over all his creatures, to do with them what seemeth good in his own eyes, neither is he to render an account of his actions: and besides, he is most wise, and faithful, and just, so that though men cannot comprehend the reason of his judgments, yet they may be sure there can be nothing faulty in them: and to his children withal his goodness and love is so great, that unless it were needful he would not, and beyond what is needful he will not afflict them. In all which regards it might well be, that Eli alleged this as a reason why he could not but submit to what was threatened; namely, because it was the Lord that had said it. It is the Lord: let him do what seemeth him good.
Vers. 20. And all Israel, even from Dan to Beersheba, knew that Samuel was established to be a Prophet of the Lord.] To wit, by the accomplishment, not only of that which he had now said unto Eli, but also of other things revealed to him by the Lord at other times; in regard whereof that is added which follows in the next verse, the Lord appeared again in Shiloh,, to wit, to Samuel.
Vers. 21. For the Lord revealed himself to Samuel in Shiloh, by the word of the Lord.] That is, by Christ, the word of his Father, or by revealing his will and word unto him, which afterwards was to be delivered by him to others, to wit, by prophetical revelation, and not by any corporal or visible apparition.
CHAP. IV.
Vers. 1. ANd the word of Samuel came to all Israel.] Or, came to pass; the meaning is, that Samuel as a Prophet made known the word of the Lord, as to Eli before, so afterwards to all Israel, reproving them for their sins, and telling them beforehand the judgments that would fall upon them, if they did not repent. All which did accordingly come upon them.
Now Israel went against the Philistines to battle, &c.] Who began now again to invade the land of Israel. It may seem that all the forty years of Eli's judging Israel they had been quiet; happily because they had been so exceedingly weakened by the slaughter which Samson made so often among them, especially at his death; where no doubt most of their princes and lords were slain, Judge. 16.30. And Samson said, Let me die with the Philistines; and he bowed himself with all his might: and the house fell upon the lords, and upon all the people that were therein: so the dead which he slew at his death, were mo then they which he slew in his life. But now they began again to quarrel with the Israelites, and that no doubt not without the secret counsel of God, who intended to punish hereby both the Priests and people of Israel; and hereupon it was, that the Philistines being entered upon the land of Israel, the Israelites were gathered together to fight with them; now the camp of the Israelites was besides Eben-ezer, that is, a place where afterward a stone was erected that was called Eben-ezer, the occasion whereof we may see chap. 7.11, 12. and the camp of the Philistines was in Aphek, a city in the tribe of Judah, which bordered upon the land of the Philistines: see Josh. 15.53.
Vers. 3. Wherefore hath the Lord smitten us today before the Philistines? Let us fetch the Ark, &c.] Though idolatry and many other gross sins were at this time rife amongst the Israelites; They provoked him to anger with their high places, and moved him to jealousy with their graven images, saith the Psalmist concerning these very times, Psal. 78.58. yet so blind and stupid they were, that because they were the seed of Abraham, and the people of God, they wondered why God should take the uncircumcised Philistines part against them, never minding or mentioning their own wickedness, which had provoked the Lord to bring these miseries upon them; Wherefore, say they, hath the Lord smitten us today before the Philistines? and vainly they thought to mend all for the future, by fetching the Ark of God to be amongst them: Let us, say they, fetch the Ark of the covenant of the Lord out of Shiloh unto us, that when it cometh among us, it may save us out of the hand of our enemies. Now however they were moved no doubt to take this course: first, because the Ark was the sign of God's presence amongst them; whence it is said verse. 4. that the people sent to Shiloh, that they might bring from thence the Ark of the covenant of the Lord of hosts, which dwelleth between the Cherubims: and secondly, because the Israelites in former times had prevailed mightily against their enemies, when the Ark was amongst them, as when they vanquished the Midianites, Num. 31.6. and at the sacking of Jericho, when the walls of the city fell down before them, Josh. 6.4, 5. and on the other side, when the Ark was not with them, they had gone by the worst, as when they went out to fight against the Canaanites, Num. 14.44, 45. They presumed to go up unto the hill top: nevertheless the Ark of the covenant of the Lord and Moses departed not out of the camp. Then the Amalekites came down and the Canaanites which dwelt in that hill, and smote them, and discomfited them even to Hormah: and therefore it seems afterwards to have been an usual custom to carry forth the Ark into the field with them; for Saul had it with him when he was in arms against the Philistines, chap. 14.18. Saul said unto Ahiah, Bring hither the Ark of God (for the Ark of God was at that time with the children of Israel): and Joab (as some think) had it with him when he went out against the Ammonites, the Ark, and Israel, and Judah abide in tents, said Uriab, 2. Sam. 11.11. yet because at present they did merely rest upon the outward sign, and did not repent them of their sins, whereby they had forfeited their interest in God, nor seek to make their peace with God, as they ought to have done; therefore their confidence in the Ark was groundless and vain, and the sign of God's presence became ineffectual amongst them. And doubtless there was a secret overruling hand of God in this their sudden resolution to fetch the Ark into the camp, whereby he made way to the delivering up the Ark into the power of the enemy, and to the death of the two sons of Eli, who coming along with the Ark, were slain by the Philistines.
Vers. 4. And the two sons of Eli Hophni and Phinehas were there with the Ark of the covenant of God.] To wit, either to carry it, as Num. 4.15. or at least to attend it.
Vers. 7. And the Philistines were afraid; for they said, God is come into the camp.] This happily the Philistines spake, as thinking the Ark to be some representation of the God of the Israelites▪ and having the same opinion of it as they had of their own idols; at least they conceived that there was some divine power that went along with the Ark where it went, which was the reason why they were stricken with such astonishment and fear.
And they said, Woe unto us; for there hath not been such a thing heretofore.] That is, in former conflicts we have had with them, they used not to bring their Ark into the camp; even by this unwonted shout of the Israelites we may see how much greater their hope and confidence is now, then it hath been formerly.
Vers. 8. These are the God's that smote the Egyptians with all the plagues in the wilderness.] In the former part of this clause it is manifest, that the Philistines speak of those divers great plagues wherewith the Lord smote both Pharaoh and his people in Egypt, thereby forcing them to let his people go; but these words (in the wilderness) are added in the close, because in the overthrow of the Egyptians in the red sea (which joined to the desert of Etham, Exod. 13.20.) there was a consummation of all the former plagues.
Vers. 13. For his heart trembled for the Ark of God.] Which proceeded partly from the guiltiness of his conscience, and the remembrance of those heavy things which had been spoken to him; first by the man of God, chap. 2.27. and then by Samuel, chap. 3.18. and partly from the great care be took above all for the Ark, lest that should fall into the hands of the uncircumcised Philistines.
Vers. 15. Now Eli was ninety and eight years old, and his eyes were dim that he could not see.] His age is mentioned as the cause of his blindness; his blindness as the cause why he took no notice of this doleful messenger till he perceived somewhat was amiss by the cry of the people.
Vers. 18. And it came to pass when he made mention of the Ark of God, that he fell from off the seat.] This implies, first, the suddenness of his death; no sooner did the messenger make mention of the Ark, but presently his heart died within him, and so falling down backward he brake his neck: and secondly, how grievous it was to him to hear the Ark was taken; though he was able to endure the relation of the flight and slaughter of the people, yea, of the death of his two sons, yet as soon as he began the relation of the arks being taken, that presently struck him into a deadly swo • n. As for the gate from the seat whereof he fell, either it was the gate of the city, or of the Tabernacle; and if the last be meant, very observable it is, that in the place where his sons had so grievously sinned, chap. 2.22. this heavy hand of God should fall upon him.
For he was an old man, and heavy.] Both his weakness through age, and the corpulency and unwieldnesse of his body were the cause, that falling he brake his neck; and therefore are they here expressed.
Vers. 19. When she heard the tidings that the ark of God was taken, and that her father in law and her husband were dead, she bowed herself, &c.] As women are wont to do when the pains of travel come upon them.
Vers. 20. But she answered not, neither did she regard it.] That is, she made no answer to that wherewith they sought to comfort her, as indeed not regarding it, but rather proceeded on in expressing her sorrow by giving that name Ichabod, that is, Where is the glory, or there is no glory, to her son that was born.
Vers. 21. The glory is departed from Israel, &c,] God was the glory of his people because rejecting other nations, he had chosen them to be his peculiar treasure▪ Psal. 106.20. Thus they changed their glory into the similitude of an ox that eateth grass: Jer. 2.11. Hath a nation changed their gods, which are yet no gods? but my people have changed their glory, for that which doth not profit: and therefore she saith, that the glory was departed from Israel, because they had lost the ark which was the sign of God's presence amongst them, and consequently their glory; Psal. 26.8. Lord, I have loved the habitation of thy house, and the place where thine honor dwelleth: and Psal. 78.60, 61. So that he forsook the Tabernacle of Shiloh: the tent which he placed among men, and delivered his strength into captivity: and his glory into the enemies hands.
CHAP. V.
Vers. 2. WHen the Philistines took the ark of God, they brought it into the house of Dagon, and set it by Dagon.] This they did either in contempt of the ark, presenting it as a captive before their Dagon, by whose help they persuaded themselves it was, that they had overcome both the Hebrews and their God; or else out of a kind of reverence they bare to this God of the Hebrews, whom therefore they thought good to place with Dagon in his Temple. Whence also perhaps it was, that they feared to offer any violence to it, by opening it and taking forth those holy things that were in it.
Vers. 3. Behold, Dagon was fallen upon his face to the earth before the ark of the Lord.] And hereby did the Lord discover to the Philistines what a vain idol their Dagon was, and that the God of Israel was the only true almighty God; yea the more the Lord was magnified herein, because he cast down this idol-god in his own temple, enemies being never foiled with more glory to the conqueror then when they are overcome in their own dominions. Besides, the ark being a type of Christ, by whom God reveals his will unto men in the ministry of the Gospel, the fall of Dagon before the ark, did notably shadow forth the ruin of idolatry, by the preaching of the Gospel; God will not suffer any rivall-gods to stand cheek by jowl with him, but when the Gospel comes in, idolatry shall down.
And they took Dagon and set him in his place again.] Had Dagon fallen but once, being at first dashed in pieces, they might have pretended that it came by some casualty; but now when upon the first fall they set it up again, and no doubt used all the skill they could to fasten it; this made it beyond all excuse manifest, that by the mighty power of God only it was beaten down.
Vers. 4. And the head of Dagon, and both the palms of his hands were cut off upon the threshold, &c.] The head, the seat of wisdom, and the hands, wherewith the strength of man is put forth were cut off, to show that there was neither knowledge nor power in this their idol-god. Besides, now the priests could not set up their idol again, and conceal his overthrow from the people, as before perhaps they did. By casting the head and hands upon the threshold, that those that entered might presently trample upon them, the Lord shown the baseness of this their idol-god; or that he would have this spectacle scar them from coming anymore into that Temple for that gross idolatry, whereto they had formerly given themselves. As for that last clause, only the stump of Dagon was left to him, in the Original it is only Dagon remained, the ground whereof may be, because the most of the idol that remained, was the fishie part. For Dag signifieth a fish; now because this idol was so called, in regard that in the nether parts it resembled a fish, the hands and head being cut off, it is said that only Dagon remained: see the note. Judges 16.23.
Vers. 5. Therefore neither the priests of Dagon, nor any that come into Dagons house, tread on the threshold, &c.] This they did either by way of veneration, as accounting the threshold sanctified by the touch of the head and hands of their idol; or rather by way of detestation, as thinking that it was the falling of their idol upon the threshold, that had dashed it in pieces (for why else should they not as well have forborne to tread upon the pavement, where the body of their idol lay?) however thus by the alruling Providence of God, even their superstition, became a means to perpetuate the memory of this wonderful work of God in the confusion of their idol, which otherwise within some short time, might have been forgotten.
Vers. 6. But the hand of the Lord was heavy upon them of Ashdod, and he destroyed them, and smote them with emerods.] Because that the Lord had so clearly discovered to the men of Ashdod, that their Dagon was a vain idol, and that the God of Israel, whose ark they had boldly surprised, was the only true almighty God, to wit, by casting down their idol before the Ark, and at last breaking it in pieces; and yet notwithstanding they continued still as superstitiously devoted to their idol, as they were before, and were not afraid still to detain the ark of God in captivity, as at the first: therefore now the Lord began to take vengeance on the men of Ashdod, the hand of the Lord was heavy upon the men of Ashdod. &c. Many Expositors understand the next words, and he destroyed them, of the plague of mice, wherewith also that this time he destroyed and wasted their land, chap. 6.5. and others of some other mortal disease, which God sent amongst them, besides the emerods: but I rather conceive, that all the following words are meant of the plague of the emerods, wherewith God smote them, and he destroyed them, and smote them with emerods; only these words, and he destroyed them, are prefixed to make known, that this disease of the emerods was amongst them not only painful and disgraceful, Psal. 78.66. And he smote his enemies in the hinder parts: he put them to a perpetual shame; but mortal also, so that many died of them, and therefore the Ekronites cried out, verse. 10. They have brought about the Ark of the God of Israel to us, to slay us and our people.
Vers. 8. And they answered, Let the Ark of the God of Israel, be carried about unto Gath.] This the Lord's of the Philistines resolved upon, to try hereby whether it were the presence of the ark that had caused those plagues; or whether they came by chance; with which conceit as yet they chuckered themselves; else the Princes of Gath, who were in this counsel amongst the other Lord's of the Philistines, would never have consented to the removing of the Ark to their city.
Vers. 11. Send away the Ark of the God of Israel, &c.] The men of Ekron being fully now convinced, that it was because of the Ark, that so much misery was fallen on them; desire plainly, that it might be sent back to the land of Israel: but it seems their Princes, loath yet to part with such a glorious trophee of their victory; desired to try yet a little further; for that after this it was sent both to Gaza and Ashkelon, is evident: chap. 6. verse. 4. Then said they, What shall be the trespass-offering which we shall return to him? They answered, Five golden emerods, and five golden mice, according to the number of the lords of the Philistines: for one plague was on you all, and on your Lord's: and again verse. 17. And these are the golden emerods which the Philistines returned for a trespass-offering unto the Lord; for Ashdod one, for Gaza one, for Ashkelon one, &c.
Vers. 12. And the men that died not, were smitten with the emerods.] The meaning of this may be, that there were many smitten with the emerods, besides those that died of them; or else we must hold that there was some other deadly disease which God sent amongst them besides the emerods, which is called in the foregoing verse, a deadly destruction.
CHAP. VI.
Vers. 2. ANd the Philistines called for the priests and the diviners, saying, What shall we do to the Ark of the Lord, &c.] Thus was God the more glorified, when their very priests, the most zealous maintainers of their idol-gods, were brought to give this following advice, which tended so much to the honor of the Lord, and the shame of their idols. The question they propounded to their priests was not, What shall we do with the Ark? but What shall we do to the Ark of the Lord? Tell us wherewith we shall send it to his place, that is, in what manner, and with what gifts shall we send back the Ark? Being convinced by the heavy hand of God that lay upon them, that they had trespassed some way against the Ark; it seems their reason led them to think, that some satisfaction or other was to be made; and thereupon, being resolved to send it away, they consulted wherewith they should send back the Ark,
Vers. 3. Then ye shall be healed, and it shall be known to you, why his hand is not removed from you.] That is, if they were healed, as they confidently assured themselves it would prove, then hereby they should know why hitherto his hand had not been removed from them.
Vers. 4. They answered, Five golden emerods, and five golden mice, according to the number of the lords of the Philistines.] These were the trespass-offerings which their priests and diviners advised them to send back with the Ark, to wit, as by way of acknowledgement, that the God of Israel had brought upon them those plagues of the emerods, and mice, for their holding of the Ark of God captive amongst them; and therefore the reason given in the following verse, why they would have these presents sent back with the Ark, is that they might hereby give glory to the God of Israel, namely, by an acknowledgement and confession of their sin, and the just hand of God that had been upon them for their sin: verse. 5. Ye shall make images of your emerods, and images of your mice, that mar the land, and ye shall give glory unto the God of Israel; the very same expression which Joshua used when he advised Achan to confess his fault, Josh. 7.19. My son, saith he, give, I pray thee, glory to the Lord God of Israel. It may well be indeed which some conceive, that the sending of such absurd and ridiculous gifts with the Ark, as emerods and mice, was suggested by Satan to their diviners in contempt of God: but if it were so, whilst Satan intended hereby to dishonor God, the Lord by his alruling providence, intended hereby to cast the shame upon them, and to bring great glory to his own name; whilst the Philistines themselves, were made to send into the land of Israel such things, as might there remain perpetual monuments and memorials of those shameful punishments, wherewith God had humbled them. It cannot well be conceived how they could make images of their emerods, without making images of their secret parts, where they were smitten with those ulcers, which we call piles or emerods. Now what a shame must it needs be to the Philistines to send to the Israelites the images of their secret parts, thus tortured with an ignominious disease? Doubtless they must needs judge it a great reproach to their nation; but when men are under the wrath of the Almighty, what will they not do to be rid of the judgments that lie upon them.
Vers. 5. Peradventure he will lighten his hand from off you, and from off your gods.] From this passage some Expositors gather that not Dagon only, but many other of their idol-gods were thrown down and broken to pieces, by a secret hand of God, in all the cities whither the Ark was brought, as indeed it is probable the like was done in Egypt, when the Lord punished Pharaoh and his people because they would not let the Israelites go. Against all the gods of Egypt, I will execute judgment, saith the Lord, Exod. 12.12. and Num. 33.4. it is said, The Egyptians buried all their first-born—; upon their gods also the Lord executed judgments. But yet because this is not expressed in the story, others understand this which is said here, of the hand of the Lord which was upon their gods, only of the reproach and dishonor, that was brought upon their idols, partly by the Lord's casting down Dagon, and partly by the heavy judgments he had infflicted upon the people that served them; and that this hand of God it was, which the Philistine-priests hoped would be lightened from off their gods, if the Ark were sent back with those trespass-offerings they had now prescribed.
Vers. 6. Wherefore then do ye harden your hearts, as the Egyptians and Pharaoh hardened their hearts, &c.] By this it may seem. that though the greatest number inclined to the sending of the Ark back, verse, 2. What shall we do, say they, to the Ark of the Lord, Tell us wherewith we shall send it to his place; yet some were of a contrary judgment, and opposed it, and therefore are here blamed for hardening their hearts against the means which God had used to convince them of their sin.
Vers. 7. Now therefore make a new cart, and take two milch-kine, on which then hath come no yoke, &c.] It may well be, that these idolatrous priests and diviners of the Philistines, did not merely of their own invention prescribe this strange way of sending home the Ark, to make trial whether the God of Israel, would by a supernatural power, cause these milch-kine to go the right way with it; but were herein directed to do what they did by their practices of sorcery and divination: but if it were so, even herein too there was an over-ruling hand of providence, that disposed of all as might be most for God's glory. A new cart was doubtless appointed as a sign of their reverencing the Ark: their choosing young heifers that had never been employed in any profane service, might also be done for the same cause out of reverence to the Ark; but the main end was to make the hand of God the more manifest, if they should go along the right way to the land of Israel. Custom might make cattle used to the yoke to go on right forward, when they are once entered into a beaten way; but young things not used to the yoke, especially when their calves were shut up from them, were not like to do so; it was a wonder that they should endure the yoke at all.
Vers. 8. And put the jewels of gold which ye return him for a trespass-offering in a coffer, &c.] These jewels of gold were the golden images of the emerods and mice; which they put in a coffer, as not daring to venture it seems, to put them into the Ark.
Vers. 9. And see, if it goeth up by the way of his own coast to Bethshemesh.] A city of Judah, Josh. 15.10. close by the confines of Judea and Philistea, and in the way to Shiloh; and therefore propounded here by the Philistines Priests, as the city whither the kine would go if God's hand were in the business.
Vers. 12. And the kine took the straight way to the way of Bethshemesh, &c.] And thus did the Lord by his all-ruling power and providence, prosper the device which they had contrived to discover whether it was by him, and for their detaining the Ark, that they had been of late so severely punished, that he might confound them by their own inventions. Bethshemesh was one of the Priests cities, Josh. 21.16. so that the kines carrying the Ark thither, was as if they had intended to deliver it up into their hands to whom the custody of it did of right appertain.
And the lords of the Philistines went after them unto the border of Bethshemesh.] Thus by the providence of God it was brought about, that they who ere-while as victors did carry away the Ark as their captive, do now as servants and pages attend upon it, when it returned home into the land of Israel.
Vers. 13. And they of Bethshemesh were reaping their wheat-harvest.] Wheat-harvest in that country used to be in our May, at the feast of Pentecost, Lev. 23.16. Whence we may gather, that the Ark was taken about November, since it was verse. 1. seven months in the country of the Philistines.
Vers. 14. And they clave the wood of the cart, and offered the kine a burnt-offering unto the Lord.] That this is spoken of the men of Bethshemesh, and not as some would have it, of the Lord's of the Philistines, that came after the Ark to see what would become of it, is evident by the very connection of the words: In the foregoing verse it is said, that they of Bethshemesh were reaping, &c. and they lifted up their eyes, and saw the Ark, and rejoiced to see it; and in this verse now it follows; And they clave the wood of the cart, and offered the kine, a burnt-offering to the Lord. Besides, when the men of Bethshemesh came flocking about the Ark, and the Levites had taken down the Ark out of the cart, as it followeth in the next verse; is there any likelihood that they would suffer the uncircumcised Philistines to come amongst them to offer up a sacrifice to the God of Israel, they standing by, and as it were communicating with them in their sacrifice? Surely no; rather we may well think that the lords of the Philistines followed the Ark aloof off, only desiring to see what would become of it, and came not near the Israelites; and therefore it is said verse. 16. that when the five lords of the Philistines had seen it; that is, when they had seen what was done, they returned to Ekron the same day. The greatest difficulty is concerning the offering up of kine, which we know was not according to God's Law, and therefore liker to be the act of the Philistines, then of the Priests of Israel; for the Law did expressly command that none but males should be offered in burnt-offerings: Levite. 1.3. If his offering be a burnt sacrifice of the herd, let him offer a male without blemish. But to this it may be answered, that either the men of Bethshemesh did sin herein, being transported by the excess of their joy: and that this might be one thing wherewith they displeased God, and provoked him to bring the following judgment upon them: or rather that this was an extraordinary act of devotion whereto the Priests were led, by reasons grounded upon this strange and extraordinary work which God had wrought, and perhaps also by a special instinct of God's Spirit; and is not therefore to be judged of according to the rules of other ordinary burnt offerings: They considered that these kine had been given up by the Philistines to the service of the Lord in bringing home the Ark; and that having been employed in so sacred of service, it was not fit they should be employed to any other use; or much less that they should be sent back to the Philistines again; and therefore they resolved by this way of an extraordinary burnt-offering to yield them up to the Lord, by whose all-ruling providence they were so miraculously swayed to bring back the Ark unto that place. And indeed had they sinned in offering these kine for a burnt-offering, why should not this be mentioned verse. 19. as the cause of God's displeasure against them, as well as their looking into the Ark.
Vers. 15. And the Levites took down the Ark of the Lord, &c.] That is, the Priests who were of the tribe of Levi: for Bethshemesh as is before noted, was one of the Priests cities, Josh. 21.16. nor was it lawful for the Levites to touch the Ark: Num. 4.15. And when Aaron and his sons have made an end of covering the Sanctuary, and all the vessels of the Sanctuary, as the camp is to set forward; after that, the sons of Kohath shall come to bear it; but they shall not touch any holy thing lest they die.
Vers. 18. And the golden mice, according to the number of all the cities of the Philistines belonging to the five lords, both of fenced cities, and of country villages, &c.] That is, according as all the cities and villages of the Philistines were divided into five parts, and were under the command of their five great lords, each of those cities before mentioned being the mother city in each division; so accordingly there were five golden mice given (as was said before, verse. 4.) and that in the name (and happily at the charge) not of the mother-cities only, but of all the several circuits or provinces that belonged to them, because all had been punished with that plague of mice which were sent amongst them; even all the land of the Philistines unto the great stone of Abel; that is, mourning; so called doubtless, because of the people's lamentation (verse. 19.) as upon a like occasion the floor of Atad where the sons of Jacob with the Egyptians mourned for the death of Jacob, was called Abel-mizraim, Gen. 50.11. that is, the mourning of the Egyptians.
Vers. 19. And he smote the men of Bethshemesh, because they had looked into the Ark of the Lord.] It was not lawful for any but the Priests, no not the Levites who carried it, to look upon the Ark bare and uncovered: Num. 4.20. But they shall not go in to see when the holy things are covered, lest they die. It was therefore sufficient to render the people obnoxious to the judgment that fell upon them, if we suppose that it came covered from the Philistines, and they uncovered it to look upon it; or that it came uncovered, and they took liberty without any fear or reverence to stare and gaze upon it: But yet the words seem to import that they proceeded further, even to look into the Ark; either merely out of curiosity, or perhaps to see whether the Philistines had not put anything into it, or taken anything out of it; only I see not how so many could offend in this kind.
Even he smote of the people fifty thousand, and threescore and ten men.] That is, of them, and of the people together that came flocking from all parts to see the Ark, there were slain fifty thousand, and threescore and ten men. It were much that there should be so many found in so little a city as Bethshemesh was; but amongst those multitudes that might come from all parts to see the Ark, there might well be fifty thousand, and threescore and ten slain.
Vers. 21. And they sent messengers to the inhabitants of Kirjath-jearim, &c.] Pretending happily that their city of Bethshemesh was not a place of such safety for the Ark to be in, as Kirjath-jearim was; they sent to the inhabitants of Kirjath-jearim to desire them to fetch the Ark thither: The Philistines, say they, have brought again the Ark of the Lord, come ye down, and fetch it up to you.
CHAP. VII.
Vers. 1. ANd the men of Kirjath-jearim came and fetched up the Ark of the Lord, &c.] Three particulars are here related concerning this removal of the Ark. The first is, that it was fetched up from Bethshemesh by the men of Kirjath-jearim, a city in the tribe of Judah, not far from Bethshemesh, called formerly Baalah, and Kirjath-Baal, Josh. 15.9, 60. and 18.14. Now this being none of the cities of the Priests who only might touch the Ark; though it be said, that the men of Kirjath-jearim fetched up the Ark, yet thereby is meant only, that they came up to have it carried to their city, and attended it when it was removed (for they were doubtless priests either of Bethshemesh, or of some other place that carried the Ark.) Notwithstanding the men of Bethshemesh were smitten for looking into the Ark, chap. 6.19. yet the men of Kirjath-jearim did not oppose the removing of it to their city, but themselves fetched it thither, no doubt with much joy, and that because they knew that it was not the presence of the Ark amongst the men of Bethshemesh, but their unreverend carriage of themselves in gazing upon the Ark, or looking into it, that was the cause of their misery. The second thing related is, that they brought the Ark into the house of Abinadab in the hill. It is likely that Abinadab was a man of singular holiness; and perhaps, as some hold, a Levite too; but yet the reason which the text implies, why his house was chosen for the keeping of this sacred treasure, is this; that it was in the hill, to wit, first, because high places were in these times in great request, and judged fittest for holy employments: and secondly, because it might be a place of strength, and so of safety for the Ark to be kept in: whence it was, that the Ark was kept there till David's time, when it was fetched away from thence: 1. Chron. 13.6, 7. And David went up and all Israel to Baalah, that is, to Kirjath-jearim which belonged to Judah, to bring up thence the Ark of God the Lord.— And they carried the Ark of God in a new cart out of the house of Abinadab. Indeed in 2. Sam. 6.3. it is said that the Ark was brought out of the house of Abinadab that was in Gibeah: but by Gibeah there is meant the hill, (as it is translated there in the margin of our Bibles) for it is expressly said in that very place, verse. 2. that the city out of which the Ark was then fetched was Baal of Judah, which was Kirjath-jearim, as is before noted, Josh. 15.9. and the city Gibeah was in the tribe of Benjamin, Josh. 18.28. Judge. 19.14. The third particular here related is, that having carried the Ark into the • o • se of Abinadab in the hill, they sanctified Eleazar his son to keep the Ark of the Lord, that is, they chose him to be set apart to this holy employment, even to give continual attendance upon the Ark, that he might keep others from coming near to pollute or defile it; and to that end they caused him to fit and prepare himself in all holy manner for this sacred charge; under which the washing of his garments with water, and such other ceremonies of legal purifying, may be comprehended, as we see Exod. 19.10. And the Lord said unto Moses, Go unto the people and sanctify them today and tomorrow, and let them wash their clothes. But may some say, when the Israelites had gotten the Ark again out of the land of the Philistines, why did they not carry it back to the Tabernacle in Shiloh? I answer, at first the terror of the men of Bethshemesh, might be the cause that it was presently removed to Kirjath-jearim, a city near unto Bethshemesh; yet because the Ark stayed there so long, it is most probable, that either it was at first removed thither, or at least afterward continued there, not without the consent of Samuel their Judge, and the other Elders of Israel; yea happily not without express direction from the Lord, and that because Shiloh was destroyed when the Ark was taken by the Philistines; or else, rather because the Lord would still show his indignation against the former wickedness of that place, by not suffering the Ark to be carried thither again.
Vers. 2. And it came to pass while the Ark abode in Kirjath-jearim; that the time was long; for it was twenty years, &c.] This is not meant of the whole term of the Arks remaining in Kirjath-jearim; for between the death of Eli (presently after which the Ark was brought to this place) and the beginning of David's reign when it was first removed thence, 2. Sam. 6.2, 3. there must needs be forty years allowed for the government of Saul and Samuel, Act. 13.21. all which time the Ark continued in Kirjath-jearim, unless when it was for a while only carried forth into the camp in the war against the Philistines, chap. 14.18. And Saul said unto Ahiah, Bring hither the Ark of God: for the Ark of God was at that time with the children of Israel. The meaning therefore of this clause, is only thus, that twenty years were expired ere the people by the exhortations of Samuel▪ or by the troubles that God brought upon them, could be won to that solemn conversion related in the following verses, concerning which it is said here in the last clause of this verse, that all the house of Israel lamented after the Lord, that is, they were brought to bethink themselves of their sins, and began with all humiliation and sorrow to seek the recovery of God's love and favor, and that no doubt because of the heavy oppression of the Philistines: for it seems that ever since the taking of the Ark, they had kept many of Israel's cities in their hands, and many ways tyrannized over them, as is evident verse. 7. The Lord's of the Philistines went up against Israel: and when the children of Israel heard it, they were afraid of the Philistines. And verse. 14. The cities which the Philistines had taken from Israel, were restored to Israel, &c.
Vers. 3, And Samuel spake unto all the house of Israel, &c.] That is, to the Elders of Israel resorting to him from all places; or to the people, as he went about in his circuit.
Put away the strange gods, and Ashtaroth from among you, and prepare your hearts unto the Lord, and serve him only.] That is, Content not yourselves with the outward act of removing your strange gods, but labor to bring your hearts into a fit temper for God, purified by faith, humbled with the sight and detestation of your sins, and settled in a full purpose of amendment of life. Concerning Ashtaroth, see the Note, Judges 2.13.
Vers. 5. And Samuel said, Gather all Israel to Mizpah and I will pray for you unto the Lord.] Of Mizpah, see Judges 20.1. Thither the people are at present appointed to gather themselves. 1. That they might there in a public and solemn manner renew their Covenant with God, and pray unto him for pardon and favor: and 2. That they might there consult about means, both for reforming of public abuses, and for making war against the Philistines.
Vers. 6. And they gathered together to Mizpah, and drew water, and poured it out before the Lord, and fasted on that day, &c.] What this pouring forth of water before the Lord was, and to what end it was done, it is hard to say. Many Expositors understand it merely of drawing and pouring forth water, to wit, as a kind of sacrifice; or rather, as a sacred Ceremony, whereby they desired to signify either, First, That they wished that those that should return to their idolatry again, might utterly perish without hope of recovery, as that water that was poured forth, that could not be gathered up again, according to that of the widow of Tekoah, 2. Sam. 14.14. We must needs die, and are as water spilled upon the ground, which cannot be gathered up again: or Secondly, That they did utterly renounce and cast away their idolatry, even as that water was wholly poured forth out of their vessels, not the least drop remaining behind, and were resolved never more to take up their superstitious practices again, no more then they would think of taking up that water again which they had so poured forth: or Thirdly, That they hoped that as the water being poured forth was straight gone out of sight, and was not to be seen, so the very remembrance of their sins should be blotted out before the Lord, & should be as it were perfectly washed away: or Fourthly, That in their confessions and prayers that day, they did sincerely pour out their hearts to God; even as that water was poured forth. Thus I say many Expositors understand this to have been done according to the letter of the words, and that it is said to be done before the Lord, because it was done where they were met together in a way of religion, to fast and pray before the Lord, and where happily they had for the time the Ark of God amongst them. But yet because we find no such ceremony anywhere enjoined by God's Law, nor at any other time practiced by God's people: others do, I think upon better grounds conceive otherwise of these words. For some hold, that it is a figurative and hyperbolical expression of their great lamentation and weeping, to wit, that they poured forth whole streams of tears before the Lord, drawn from the inward fountain of a broken heart and so parallel it with those expressions of Jeremy, Jer. 9.1. Oh that my head were waters and mine eyes a fountain of tears! that I might weep day and night, &c. of Job, Job 16.20. Mine eye poureth out tears unto God; and so also of David, Psal. 6.6. All the night make I my bed swim; I water my couch with tears: and Psal. 42.3. My tears have been my meat day and night. And again, others conceive that it is meant of their drawing and pouring forth water for the use of their legal purifying, which was frequently used in those times as a sign that they acknowledged their own filthiness, and expected to be cleansed by the blood and spirit of Christ. And indeed this last, best agreeth with the letter of the Text.
Vers. 9. And Samuel took a sucking lamb, and offered it for a burnt-offering, &c.] If Samuel offered this himself, and not by the hands of the priests, it was by extraordinary dispensation in regard he was a prophet; for so we see also Elijah did, 1. Kings 18.31, &c. The like we must judge also concerning the place wherein this sacrifice was offered, at least if the Ark were not at present in Mizpah.
Vers. 10. But the Lord thundered with a great thunder on that day upon the Philistines.] This was according to Hannah's prophecy, chap. 2.10. But yet the Israelites were fighting, not idly looking on, when the Lord thundered upon them, as is evident in the next clause, and they were smitten before Israel. No doubt in the best manner they were able, they set themselves in battle array against the Philistines, yea and when the Philistines were discomfited, it seems the rest that staid in Mizpah came out too, as seems to be expressed in the following verse.
Vers. 12. Then Samuel took a stone, and set it between Mizpah and Shen, and called the name of it Eben-ezer, &c.] This shows that this glorious victory was gotten in the very same place, where before the ark was taken and the Israelites vanquished, chap. 4. verse 1. Now Israel went out against the Philistines to battle, and pitched beside Eben-ezer.
Vers. 13. So the Philistines were subdued, and they came no more into the coast of Israel, &c.] It may be questioned how these words must be understood that the Philistines came no more into the coast of Israel, and that first, Because it is evident that the Philistines did often after this invade the land of Israel; as is clear, chap. 17.1. and 31.1. & many other places. Yea, and secondly, It was not long after this ere they did enter the land and that with a mighty army. For in the beginning of Saul's reign, chap. 13.1, 5. which was not long after this, the Philistines gathered themselves together to fight with Israel, thirty thousand chariots, and six thousand horsemen, and people as the sand which is on the sea-shore in multitude, and they came and pitched in Michmash, &c. and thirdly, The very following words here, and the hand of the Lord was against the Philistines all the days of Samuel, seem clearly to imply, that after this even in Samuel's days, there were many conflicts between the Philistines and the Israelites, wherein the Israelites still prevailed against them. But for the resolving of this doubt we must know, that the meaning of these words, And they came no more into the coast of Israel, is, that they did no more at that time rally their scattered troops together, and come back again into the land of Israel, to revenge their former defeat; or else, that they came no more into the land whilst Samuel governed Israel alone; and indeed this is the utmost extent that can be given to these words: for after Saul was chosen to be their King, it is evident that the Philistines did often with their armies enter the land.
Vers. 14. And the cities which the Philistines had taken from Israel, were restored to Israel, from Ekron even unto Gath, &c.] It is plain by many places, that in the beginning of Saul's reign, the Philistines had garrisons in several places of the land of Israel; for so we read, chap. 10.5. Thou shalt come to the hill of God, saith Samuel to Saul when he had newly anointed him King, where is the garrison of the Philistines: and again chap. 13.3. Jonathan smote the garrison of the Philistines that was in Geba, and the like in other places: either therefore the Philistines did again after this surprise some strong forts, which they had now delivered up, and did again place garrisons there; or else, though they now restored to Israel the cities they had formerly taken from them, yet they still reserved some places of strength wherein they kept garrisons, for the better awing of the Israelites, that they might not break out against the Philistines.
And there was peace between Israel and the Amorites.] That is, there was no war between them. By the Amorites here some conceive the Philistines are meant: but it may also be meant of the remainder of the Canaanites, who being terrified with this victory which the Israelites had gotten over the Philistines, did hereupon also desist from troubling the Israelites: for this is here set down as an effect of that victory.
Vers. 15. And Samuel judged Israel all the days of his life.] For though Saul were anointed King in Samuel's time, and had the supreme power in his hand, yet Samuel gave not over the government altogether, but exercised the jurisdiction of a Judge, or a kind of extraordinary power derived unto him from God, as appears by many things he did after Saul was King, as his killing of Agag, chap. 15.32, 33. Then said Samuel, Bring you hither to me Agag the King of the Amalekites: and Agag came unto him delicately: And Agag said, Surely the bitterness of death is past. And Samuel said, As thy sword hath made women childless, so shall thy mother be childless among women. And Samuel hewed Agag in pieces before the Lord in Gilgal. And his anointing of David, chap. 16.13. Then Samuel took the horn of oil, & anointed him in the midst of his brethren: and therefore are Saul & Samuel joined together, chap. 11.7. And he took a yoke of oxen, & hewed them in pieces, and sent throughout all the coasts of Israel by the hands of messengers, saying, Whosoever cometh not forth after Saul, and after Samuel, so shall it be done unto his oxen. And the years of both their government are joined together, Act. 13.20, 21. And after that he gave unto them Judges, about the space of four hundred and fifty years, until Samuel the prophet. And afterward they desired a king, and God gave unto them Saul the son of Cis, a man of the tribe of Benjamin, by the space of forty years.
Vers. 17. And there he built an altar unto the Lord.] This he might do by an extraordinary Prophetical instinct, especially in these times when it is very questionable whether they were bound to that Law, Deut. 12.15. to wit, because the Tabernacle and the Ark were now in several places, and so a long time continued.
CHAP. VIII.
Vers. 1. ANd it came to pass when Samuel was old, that he made his sons judges over Israel.] To wit, as his deputies and substitutes, being through age unable to go through the land to judge the people, as formerly he had done, he appointed his sons to judge the people in some part of the land in his stead, and that happily not without God's permission and consent.
Vers. 2. Now the name of his first-born was Joel.] Who was also called Vashni, 1 Chron. 6.28.
They were judges in Beersheba.] Though they exercised authority, and power of Judges over all the people, at least in those parts, and went happily in their circuits as their father had done; yet there they dwelt, as their father did in Ramah, and there most an end they judged the people: and that it may be purposely, either because that town was in the utmost southpart of the land, the furthest off from Ramah, from whence it was most trouble for the people to come to Samuel in Ramah; or because it bordered close upon the land of the Philistines, over whom they might the better keep a vigilant eye.
Vers. 3. And his sons walked not in his ways, but turned aside after lucre.] Not only the singular piety of Samuel, but also the experience he had of God's severity against Eli for his indulgence to his children, may well induce us to think that he did what he could to train up his sons in the ways of righteousness, nor can we indeed think that he would have entrusted them with the subordinate power of governing the people under him, had they not to that time behaved themselves well, and given hope of managing the trust well that was committed to them; but being advanced to these places of dignity and power, it seems they soon degenerated, and proved the occasion of much mischief to the commonwealth.
Vers. 5. Behold, thou art old, and thy sons walk not in thy ways: now make us a King, &c.] They expressly pretend only Samuel's age, and his sons wickedness, as the reasons why they desired a King; but there were other things that did chiefly move them in this attempt; to wit, first, their fear of the great preparations which they perceived Nahash the king of the children of Ammon made against them; whereupon as men not having any confidence in God's protection, they fly to other devices, and pi • ch upon this of making them a king chap. 12.12. And when ye saw that Nahash the king of the children of Ammon came against you, ye said unto me, Nay▪ but a king shall reign over us; and secondly, an ambitious affectation of being like other nations; by turning their government into an absolute Monarchy, which is implied in their last words, Now make us a king to judge us like all the nations. But though they were resolved to have a king, yet they refer the choice of him that should reign over them to the Lord (for they came to Samuel as a Prophet that might inquire in this business of God) and that no doubt as pretending respect to that which was written in their Law; Deut. 17.14, 15. When th •• art come unto the land which the Lord thy God giveth thee, and shalt possess it, and shalt dwell therein, and shalt say, I will set a king over me, like as all the nations that are about me: Thou shalt in any wise set him king over thee whom the Lord thy God shall choose.
Vers. 6. But the thing displeased Samuel, &c.] It could not but grieve him, that the people, of whom he had deserved so well, should thus unthankfully shake off his government; but the chief thing that troubled him, was because he knew their desire was sinful, and would be displeasing to God: and therefore that clause is added, that Samuel prayed unto the Lord, that is, he prayed him to forgive this their sin, to help in this danger, and to direct him what course he should take with them.
Vers. 7. And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee.] Thus God yields to their desire, but in his anger, Hosea 13.11.
For they have not rejected thee, but they have rejected me, that I should not reign over them.] That is, For they have rejected me rather then thee: we have the like phrase in many places of Scripture, as Matth. 10.20. For it is not ye that speak, but the spirit of your father which speaketh in you: It is the spirit of your father rather then you that speaks: Hos. 6.6. For I desired mercy and not sacrifice; that is, mercy rather then sacrifice: Acts 5.4. Thou hast not lied unto men, but unto God; that is, unto God rather then men. And this God saith, first, because they cast off that government which God had established amongst them: for though God had a purpose to erect a regal throne amongst them, and to give them Kings out of whose seed the Messiah should come; and now made use of their inordinate desire to accomplish his own purpose: (as usually he doth turn the evil actions of men to a good end) yea though he had partly made known this to his people; Gen. 17.6. And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee; and 49.10. The scepter shall not depart from Judah, nor a law-giver from between his feet, until Shiloh come: Deut. 17.18. And it shall be, when he sitteth upon the throne of his kingdom, that he shall write him a copy of this law in a book: yet they should have waited God's leisure; neither was it therefore lawful to make an innovation in the government, without any direction from the Lord; especially in such a sinful manner, out of a distrustful fear, and proud affectation to be therein like all other nations; as is noted before upon Deut. 17.14. secondly, because though God do govern by kings also, Prov. 8.15, 16. By me Kings reign, and Princes decree justice, By me Princes rule, and Nobles; even all the Judges of the earth: yet his government was more immediate which he now exercised over them by Judges; both because they were extraordinarily raised up of God, and because they had not that absolute power which kings usually have, but judge them chiefly by making known to them the will of God; and to that end did often inquire of the Lord in difficult cases: see Judge. 8.23. And thus the Lord shows Samuel, first, the grievousness of their sin, and that this moved him in his displeasure to yield them their desire: and secondly, he sought to prevent the wonder and indignation of Samuel; for why? they dealt no otherwise with him, then with the Lord himself; as Christ saith to his disciples, Matt. 10.24, • 5. The disciple is not above his master, nor the servant above his Lord. It is • nough for the disciple that he be as his Master, and the servant as his Lord: If they have called the Master of the house Beel-zebub, how much more shall they call them of his household?
Vers. 9. Howbeit, yet protest solemnly unto them, and show them the manner of the king that shall reign over them.] Samuel is not here enjoined to show them what power, right and authority their king must have over them; but what would be the manner of their kings dealing with them; and this he is appointed to tell them beforehand▪ that either they might be persuaded to desist from their enterprize; or that they might be left inexcusable, and only condemn themselves when these miseries befell them.
Vers. 11. He will take your sons, and appoint them for himself, for his chariots, &c.] That princes may make use of the subjects that live under their command both in the services of war and peace, cannot be questioned; nor yet that the subjects may be legally compelled to yield obedience in this kind if they should refuse; but the oppression which is here threatened is, that he should deal with them herein, as tyrants with slaves, not freeborn subjects, forcing children from their parents many times, without affording them any equal recompense; and that to employ them causelessly, only to satisfy his pleasure in the basest drudgery and most perilous employments. And how soon the Israelites began to feel these grievances under their kings, we may see by that which is said of Solomon, 1. Kings 12.4. Thy father made our yoke grievous: now therefore make thou the grievous service of thy father, and his heavy yoke which he put upon us, lighter, and we will serve thee.
Vers. 12. And he will appoint him captains over thousands, and captains over fifties, and will set them to ear his ground, &c.] These were honorable offices to them that enjoyed them, but they were burdensome to the people, who must be heavily taxed to maintain them; and threatened all severe rigor to those drudges and laborers, over whom happily they were set as overseers.
Vers. 22. And Samuel said unto the men of Israel, Go ye every man unto his city.] That is, he undertook to satisfy their desire, and so brake up the assembly, till the Lord had revealed his will; and so it might be known what course they should take to provide them a king.
CHAP. IX.
Vers. 1. NOw there was a man of Benjamin, whose name was Kish, the son of Abiel.] Who is also called Ner, 1. Chron. 8.33. and 9.39. Out of what tribe the Lord chose their first king, is a circumstance very observable, and therefore here expressed; to wit, first, because the tribe of Benjamin, through the desolation they brought upon themselves, Judges 20.46. was become the least and most obscure tribe, and yet yields Israel her first king: secondly, because in the victories of this king of Benjamins tribe, Jacob's prophecy was in part accomplished, Gen. 49.27. Benjamin shall ravine as a woolf: in the morning he shall devour the prey, and at night he shall divide the spoil: and thirdly, because this shows that the kingdom was not to be settled upon the posterity of this their first king: for it was to be settled in the tribe of Judah, Gen. 49.10. The scepter shall not depart from Judah, nor a law-giver from between his feet, until Shiloh come: and unto him shall the gathering of the people be.
Vers. 2. And there was not among the children of Israel a goodlier person the • he, &c.] Because goodliness and comeliness of person in princes, breeds a kind of reverence in the hearts of the people, and makes men judge them the fitter for high places and great employments, therefore is this so expressly noted of Saul, whom God had designed to be the King of Israel; that there was scarce so proper and goodly a person in all the land as he was.
Vers. 3. And Kish said to Saul his son, Take now one of the servants with thee, and arise, go seek the asses.] It seems that in those times asses were highly esteemed in the land of Israel; as appears also by this, that their princes and great men used to ride upon asses, Judge. 10.4. and 12.14. and hence it was perhaps, that Kish though a great and rich man, was yet so desirous to recover the asses that he had lost, that he sent his son Saul together with one of his servants to seek them out: but withal, there was a secret hand of God's all-ruling providence in this, that by this means led Saul to Samuel, that by him he might be anointed King of Israel.
Vers. 4. And he passed through mount Ephraim, and passed through the land of Shalisha.] This Shalisha is taken to be a plain country in the tribe of Benjamin, called Baal-shalisha, 2. Kings 4.42. and so also the land of Shalim afterwards mentioned, is thought to be the same that is called Salim, Joh. 3.23.
Vers. 5. And when they were come to the land of Zuph, &c.] To wit, the country where Ramah Samuel's city was situate, which thereupon was called Ramathaim-zophim, chap. 1.1.
Vers. 6. Behold now, there is in this city a man of God, and he is an honorable man.] That is, highly esteemed for his supernatural knowledge of things secret.
Now let us go thither; peradventure he can show us our way that we should go.] God gave the gift of prophecy to his servants, to be employed in directing the people in weightier matters then such as this, concerning the finding of asses that were lost; which makes the best interpreters blame this course, as a dishonorable abasing of the gift of prophecy: yet it seems to have been the usual practice of those times, as we see by Jeroboams sending his wife to the Prophet, to know whether his sick child should recover or no, 1. Kings 14.2. and perhaps the Lord did herein satisfy them oftentimes, that he might keep them from seeking to witches, or to the oracles of the heathens: 2. Kings 1.3. But the angel of the Lord said to Elijah theTishbite, Arise, go up to meet the messengers of the King of Samaria, and say unto them, Is it not because there is not a God in Israel, that ye go to inquire of Baalzebub the god of Ekron?
Vers: 7. Then said Saul to his servant, But behold, if we go, what shall we bring the man?] This question proceeded either from an opinion, that it was not fit they should go to the Prophet without some present, as a testimony of the reverend esteem they had of his person, (and then this care was commendable); or else, out of a base conceit of hiring God's Prophet, as they would have done a soothsayer, to tell them tidings of their asses, which had been inexcusable. But this last agreeth not with the servants speaking before so honourably of him, though otherwise his following words might seem to imply so much, verse. 8. And the servant answered Saul again, and said, Behold, I have here at hand the fourth part of a shekel of silver; that will I give to the man of God, to tell us our way: and besides, we see that it was a constant custom in those days, to go with a present to the Prophets, 1. Kings. 14.2, 3. And Jeroboam said unto his wife, Arise, I pray thee, and disguise thyself, that thou be not known to be the wife of Jeroboam, and get thee to Shiloh: Behold, there is Ahijah the Prophet, which told me that I should be king over this people: And take with thee ten loves, and cracknels, and a cruse of honey, and go to him; he shall tell thee what shall become of the child: 2. Kings, 4.42. And there came a man from Baal-shalisha, and brought the man of God bread of the first-fruits, twenty loaves of barley, and full ears of corn in the husk thereof, &c.
Vers. 12. Behold, he is before you; make haste now, for he came today to the city.] The city they speak of was Ramah, where Samuel dwelt, as is evident by the servants words, verse. 6. And he said unto him, Behold now there is in this city a man of God, and he is an honorable man, &c. how then do these young maidens say, He came today to the city? I answer: either they intend only his going forth out of his house into the city; or else, that he was come out of that Ramah, where his dwelling was, into this where the feast was to be kept (for here were two towns joined in one; whence it is called in the dual number Ramathaim, chap. 1.1.) or else, that having been abroad about some employments, he was this day returned to Ramah.
For there is a sacrifice of the people today in the high place.] To wit, a sacrifice of peace-offerings, wherewith the offerers were wont to feast together with their friends: and it may be Samuel had purposely appointed this sacrifice for the entertainment of the man that was to be anointed king; and for the procuring of God's favor in that great and weighty business: for it is evident, verse. 15, 16. that God had the day before told Samuel, that he would this day send him a man out of the land of Benjamin, whom he should anoint Captain over his people Israel. But what was this high place where they offered their sacrifices? were not the Israelites bound by the law only to offer up sacrifices on the altar that was in the Tabernacle? Deut. 12.4, 5. Unto the place which the Lord your God shall choose out of all your tribes to put his name there, even unto his habitation shall ye seek, and thither thou shalt come; And thither ye shall bring your burnt-offerings and your sacrifices, &c. I answer, Many Expositors hold, that this was meant only of the Temple; and that till the Temple was built, the people might lawfully offer their sacrifices in any other places: but yet, first, because Jer. 7.12. Shiloh is called the place where God set his name at the first: and secondly, because it was to no end to have an altar in the Tabernacle, if the people might set up altars and offer sacrifices where they listed themselves: and thirdly, because in the beginning of Solomon's reign before the Temple was built, it is mentioned as the only blemish of the Israelites in those flourishing times, 1. Kings, 3.2. Only the people sacrificed in high places; therefore many other Expositors hold, that even before the Temple was built, the people used to bring their sacrifices to the Tabernacle, as afterwards to the Temple till the Ark was taken by the Philistines in the days of Eli; but that afterwards the Tabernacle and Ark being still kept in several places, the people began to question whether they were then tied to bring their sacrifices to any of those places; and so by degrees did at length offer their sacrifices in such places as they judged meetest for such services, to wit, upon hills and clifts, which were therefore called high places.
Vers. 15. Now the Lord had told Samuel in his ear, a day before Saul came, &c.] Before the story relates the meeting of Samuel and Saul, this is here inserted, that the day before Saul came, the Lord had told Samuel in his ear, that is, by the secret instinct of his spirit, that the next day he would send him a man out of the land of Benjamin, whom he should anoint to be king of Israel; first, to intimate that this was the occasion of the sacrifice and feast which Samuel had appointed, knowing that the man chosen of God to be their king was to come thither this day, he had appointed this feast for his entertainment; and secondly, to show that it was no wonder that Samuel should presently entertain Saul as the elect king of Israel, because the Lord having told Samuel the day before, that he would send him a man out of Benjamin the next day, when this came to pass as God had told him, this must needs be a notable means to strengthen Samuel's faith.
Vers. 16. And thou shalt anoint him to be captain over my people Israel, that he may save my people out of the hand of the Philistines.] It seems the Philistines, who had been quiet all Samuel's time, chap. 7.13. So the Philistines were subdued, and they came no more into the coast of Israel: and the hand of the Lord was against the Philistines all the days of Samuel; began now again to raise war against the Israelites, having happily made an agreement to that purpose with the king of Ammon, that the one should invade the land on one hand, and the other on the other side: for that the Ammonites did also invade the land at this time, is evident chap. 12.12. And when ye saw that Nahash the king of the children of Ammon came against you, ye said unto me, Nay, but a king shall reign over us; when the Lord your God was your king. This made the people cry, and their cry the Lord heard, and taking pity on them, promised now to save them from the Philistines, (of whom it seems they were most afraid) and that by the hand of Saul. And indeed, though the war betwixt Saul and the Philistines continued all his days, and at his death they prevailed much, yet oftentimes he prevailed against them, and so saved them from much of that oppression which otherwise the Philistines would have laid upon them: wherein also observable it is, that God intended mercy to them in that, which they notwithstanding had sinned in desiring, to wit, the raising up of a king amongst them.
Vers. 19. Go up before me unto the high place, for ye shall eat with me today; and tomorrow I will let thee go, and tell thee all that is in thine heart.] Though Samuel knew that Saul's sovereignty would deprive him of that supreme dignity he had formerly enjoyed, yet knowing it was God's will that Saul should be king, we see that instead of looking with an envious and malignant eye upon him, he entertained him with all possible courtesy, and did what he could to honor him amongst the people. As for that clause, And will tell thee all that is in thine heart, thereby is meant, either that he would tell him all that he had a purpose to inquire of him, or else he would tell him many secret things which nobody knew but himself only; and indeed, though for the present he told him of the asses only, as it follows in the next verse, And as for thine asses that were lost three days ago, set not thy mind on them, for they are found, (which doubtless he did, to free him from that care, and that he might be the more willing to stay with him) yet it may well be that afterward when they were together alone, he told him many other secret things, for the greater confirmation of his faith, concerning the promise of the kingdom, as Christ did to the woman of Samaria, to make her know he was the Messiah. Joh. 4.29. where we have an expression much like this of Samuel, Come see a man, saith she, that hath told me all that ever I did.
Vers. 20. And on whom is all the desire of Israel? is it not on thee, and on all thy fathers house?] That is, on whom must the kingdom and royal dignity, which all Israel desire may be reared up amongst them, be conferred but on thee and on thy fathers house?
Vers. 21. And Saul answered and said, Am not I a Benjamite, of the smallest of the tribes of Israel, &c.] Though Samuel had in the foregoing words spoken very covertly, concerning Saul's being king, And on whom is all the desire of Israel, &c. yet the people's eagerness at this time to have a king being so famously known, Saul might well hereby guess at Samuel's meaning, and the strangeness of such tidings makes him therefore as one astonished, so debase himself, Am not I a Benjamite, of the smallest of the tribes of Israel, &c. Nor need we wonder that he calls the tribe of Benjamin, the smallest of the tribes, if we remember that this tribe was almost wholly destroyed not many years before, in that war that was between this tribe and their brethren of the other tribes, Judge. 20. Long it was, it seems, ere this tribe recovered the desolation that was then made amongst them, if ever they recovered it; for even in regard that there were so few of this tribe, it may well be, that when this tribe kept faithful to the house of David in the days of Jeroboam, as well as the tribe of Judah, yet still the Scripture speaks but of one tribe that did cleave to the house of David, to wit, the tribe of Judah, as we may see, 1. kings 11.32. and so in many other places; Benjamin not being mentioned because of their paucity, but comprehended under the men of Judah.
Vers. 22. And Samuel took Saul, and his servant, and brought them into the parlor, and made them sit in the chiefest place among them that were bidden.] Doubtless those invited were of the Elders and chief of the city: by placing Saul therefore above them, he began to give a sign of the dignity he should be raised too; and withal, shown how far he was from envying him, because he should be obscured by his advancement.
Vers. 23. And Samuel said unto the cook, Bring the portion which I gave thee, of which I said unto thee, Set it by thee.] Samuel it seems had given order to the cook, for one special extraordinary mess that should be set by & reserved, as for some extraordinary guest, and not sent up till Samuel sent for it: and hereupon therefore he now called upon him to bring him that mess, that it might be set before Saul. As for the custom of those times in allotting a several mess to every guest, see the note upon Gen. 43.34.
Vers. 24. And the cook took up the shoulder, and that which was upon it, and set it before Saul.] To wit, the left shoulder; for the right shoulder of all peace-offerings was the priests portion, Levite. 7.32, 33. The shoulder was it seems in these times accounted the chief piece, and therefore doubtless was it alloted for the priests portion, and here at this time appointed for Saul's mess. It is hard to say what is meant by those words, and that which was upon it, to wit, whether it be meant of anything that was poured or laid upon it as sauce, or only for garnishing the meat, or of any other joint that was here brought in, together with the shoulder, as the neck or breast which before they are severed are upon the shoulder; but because the shoulder is the only joint mentioned, the first I conceive is most probable.
Behold, that which is left, set it before thee, and eat; for unto this time hath it been kept for thee, since I said, I have invited the people.] That is, since I first gave order to the cook that he should prepare this provision for those that were invited. Now this is expressed, that hereby Saul might see that God had beforehand revealed his coming thither to Samuel; for how else could Samuel have purposely set apart this portion for him?
Vers. 25. Samuel communed with Saul upon the top of the house.] Where they might be most private; for thence also is that, Acts 10.9. Peter went up upon the house to pray, about the sixth hour. Both this, and his choosing the spring of the day to anoint Saul in, verse. 26. before any body was stirring; and his going forth to the end of the city, and sending his servant away, verse. 27. they all show how careful Samuel was, that it should not yet be known that Saul was anointed king, to wit, that when he was afterward chosen by lot, nobody as yet thinking of any such thing, it might be the more manifest that he was chosen of God, and that nobody else had any hand in it: and secondly, that Saul might hereby be taught to wait upon God, to content himself with the promise for a time, and to stay God's leisure for the performance of what was promised.
Vers. 26. And Saul arose, and they went out both of them, he and Samuel, abroad.] The calling up Saul therefore to the top of the house mentioned in the foregoing words, Samuel called Saul to the top of the house, &c. was only that Samuel might will him to make ready presently to be gone; which Saul accordingly did; and so then Samuel went along with him out of the city, intending at their parting to anoint him king.
CHAP. X.
Vers. 1. THen Samuel took a vial of oil, and poured it upon his head, and kissed him, &c.] Two ceremonies are here mentioned which Samuel used, when he conferred upon Saul the supreme power of being king of Israel. The first is, that he took a vial of oil, and poured it upon his head; which he did by God's command; as we find it expressed chap. 15.1. Samuel also said unto Saul, The Lord sent me to anoint thee to be king over his people, over Israel: and this was doubtless to signify, first, that the Lord had chosen him and set him apart to that sacred and supreme office of being God's Vicegerent, in ruling and governing his people; for oil being ordinarily used in the consecrations of the Old Testament; by the anointing of the kings of Israel, the Lord was pleased to show forth, that he had called them and separated them to this place of singular and highest authority over the people; and the rather say some Expositors, beause oil being mingled with other liquors will be still uppermost; and so was the fitter to shadow forth that eminency of dignity and power whereto God had advanced them; and secondly, that the Lord would pour forth upon him an extraordinary measure of the gifts of his Spirit, figured by the oil, thereby to enable him for that great service whereto he was called: whence it is noted in the ninth verse of this chapter; to show as it were, the accomplishment of that which was signified by this outward ceremony, that God gave him another heart, and verse. 6. that he was turned into another man, he was not the same man that he was before. Besides, because by that speech of Jotham’s, Judge. 9.8. The trees went forth on a time to anoint a king over them, it is evident that it had been many years before this, a constant custom amongst other nations to anoint their kings, and so was always continued: whence it is that Cyrus the king of Persia is called the Lord's anointed, Esa. 45.1. it may well be that the people desiring a king like other nations, the Lord might in this regard appoint this their new chosen king to be designed to his sovereignty by the same ceremony that was used amongst other nations. It is a great question amongst Expositors whether the kings of Israel were anointed with that holy anointing oil of the Tabernacle, wherewith the Priests were anointed, or with any other ordinary oil; but because there is nothing can be alleged that gives the least intimation, that Saul was anointed with the oil of the Sanctuary, but only that David and his successors were, I shall refer the resolving of this doubt to the note upon chap. 16.1. The second ceremony used here by Samuel at the anointing of Saul was, that he kissed him: which he did either by way of congratulation for that dignity whereto God had now advanced him, as making this a token of God's favor, and his own voluntary and peaceable resigning the government over to him; or rather by way of homage; for in those times, it seems, subjects used to acknowledge the sovereignty of their kings by kissing them, whence is that expression concerning Christ, of whom it is said there, that God had set him to be king upon his holy hill of Zion, Psal. 2.11, 12. Serve the Lord with fear — Kiss the son lest he be angry: and the ground of this civil ceremony was▪ to signify the willingness of their subjection, that they loved their kings, and not so much out of fear as love would be ready to serve them. And thence it well may be too that in times of idolatry they used to kiss their idols, as is evident, 1. King. 19.18. Yet I have left me seven thousand in Israel▪ all the knees which have not bowed unto Baal, and every mouth which hath not kissed him: and again, Hos. 13.2. And now they sin more and more, and have made them molte • images of their silver, and idols according to their own understanding, all of it the work of the craftsmen: they say of them, Let the men that sacrifice, kiss the calves.
And said, Is it not because the Lord hath anointed thee to be captain over his inheritance?] In rendering this reason why he had used those outward ceremonies, the Prophet chiefly presseth him to remember, first, that it was not he but the Lord that had chosen him to be king: and secondly, that it was God's own inheritance over whom he was to reign; a strong argument to render him the more careful how he ruled over them: 1. Kings 3.9. Give therefore thy servant an understanding heart to judge thy people, that I may discern between good and bad; for who is able to judge this thy so great people? Why the Israelites were called the Lord's inheritance, see the note Deut. 32.9.
Vers. 2. Thou shalt find two men by Rachel's sepulcher in the border of Benjamin.] Though Bethlehem was in the portion of Judah, Mich 5.2. But thou Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me, that is to be a ruler in Israel: and Rachel's sepulcher in the way to Bethlehem; Gen. 35.19, 20. And Rachel died, and was buried in the way to Ephrath, which is Bethlehem. And Jacob set a pillar upon her grave: that is the pillar of Rachel's grave unto this day. yet might her sepulcher be in the border of Benjamin, or near to it: for the portion of these two tribes lay together.
Vers. 3. And there shall meet thee three men going up to God to Bethel, one carrying three kids, &c.] To wit, because they were going thither to sacrifice: whereby it appears that as in many other places, so in Bethel also there was an high place at this time, wherein they used to sacrifice: to which they might partly be induced out of an opinion of the holiness of the place, because there God appeared to Jacob, Gen. 28.19. Now the more punctually these particulars are here expressed which these men carried with them, the more it must needs strengthen Saul's faith, when the least thing failed not of that which was now foretold him.
Vers. 4. And they will salute thee, and give thee two loaves of bread, which thou shalt receive of their hands.] It is most probable that these men did never formerly know Saul, nor were at all acquainted with him, because Samuel gives him order to take the loaves which they should proffer him, which there would have been no need to have done, had they been his known and familiar friends; now the less reason could be conceived why mere strangers should carry themselves thus towards him, the more admirable it was that God should secretly move their hearts thus to honor him, as it were with a present, as if they had known of the advancement which the Lord had conferred upon him; and the more admirable and strange this was which Samuel foretold, the more it must needs confirm Saul's faith when it came to pass.
Vers. 5. After that thou shalt come to the hill of God, where is the garrison of the Philistines.] Concerning the garrisons which the Philistines kept now in the land of Israel see the note chap. 7.14. It is probable that this was in Gibeah of Benjamin where Saul's father dwelt, or near to it: first, because this happened towards the end of his journey, where his uncle dwelt, and where himself was well known, as is evident verse. 11. And it came to pass when all that knew him before time, saw that behold he prophesied among the Prophets, then the people said one to another, What is this that is come unto the son of Kish? Is Saul also among the Prophets? and again verse. 13.14. And when he had made an end of prophesying, he came to the high place. And Saul's uncle said unto him, and to his servant, Whither went ye? and secondly, because we read, chap. 13.3. of a garrison of the Philistines which was kept in Gibeah. However it was doubtless called the hill of God, both because there was in that place a College of the prophets consecrate to the service of God, and also because of the high place there, wherein the people used to offer sacrifices to God.
Thou shalt meet a company of Prophets coming down from the high place with a psalterie, &c.] Not only those that had the extraordinary gift of foretelling things to come, are in the Scripture called Prophets, but also, first, those who did interpret the holy Scriptures; and as the messengers of God did teach and instruct the people concerning the will of God revealed in holy writ: see Rom. 12.6. Having then gifts, differing according to the grace that is given to us, whether prophecy, let us prophecy according to the proportion of faith: Eph. 4.11. And he gave some Apostles, and some Prophets: 1. The • s. 5.20. Despise not prophesying: 1. Cor. 14.31, 32. For ye may all prophesy one by one, that all may learn, and all may be comforted. And the spirits of the Prophets are subject to the Prophets: Prov. 29.18. Where there is no vision, the people perish; but he that keepeth the law happy is he: and secondly, those also that were set apart to compose and sing songs, and Psalms of praise; and that happily because these were intended for instruction, and oft contained predictions of future things: 1. Chron. 25.1, 2, 3. Moreover, David and the captains of the host separated to the service of the sons of Asaph, and of Heman, and of Jeduthun, who should prophesy with harps, with psalteries, and with cymbals: and the number of the workmen, according to their service, was: Of the sons of Asaph, Zaccur, and Joseph, and Nethaniah, and Azarelah: the sons of Asaph, under the hands of Asaph, which prophesied according to the order of the king. Of Jeduthun: the sons of Jeduthun, Gedaliah, and Zeri, and Jeshaiah, Hashabiah, and Mattithiah; six, under the hands of their father Jeduthun, who prophesied with a harp, to give thanks and to praise the Lord: and to this some apply that place also, 1. Cor. 11.4. Every man praying, or prophesying, having his head covered, dishonoreth his head. And such doubtless were these prophets. It appears by this and other places, that there were in these times certain Colleges erected, wherein many holy men lived consecrated to God; whose continual employment it was to study the Law, and other holy writings, to teach and instruct others therein; to sing in a solemn manner Psalms of praise unto the Lord; and to train up other young students who studied this way of prophesying under them. One of these there was at Bethel, another at Jericho: 2. Kings 2.3.5. Yea, so did the Lord bless this course, that upon many of them he bestowed that extraordinary gift of foretelling future things, as is evident by that place before-cited, 2. Kings 2.3. And the sons of the Prophets that were at Bethel, came forth to Elisha, and said unto him, Knowest thou that the Lord will take away thy Master from thy head today? And he said, yea, I know it, hold you your peace. And so verse. 5. where the same is said of the sons of the Prophets that were at Jericho. Such a College there was here; and of these were the Prophets that met Saul; whence it is said, that they had a psalterie, and a tabret, and a pipe, and a harp before them: for these they made use of in their singing and praising God; and if that were not all that was intended, when they are said to have prophesied, we may conceive that this music was used to stir up their own hearts, and the hearts of the people before they prophesied; as Elisha did, 2. Kings 3.15. But now bring me a minstrel. And it came to pass when the minstrel played, that the hand of the Lord came upon him. Concerning this their prophesying, see the note upon Numb. 11.25.
Vers. 6. Thou shalt prophesy with them, and shalt be turned into another man.] That is, he should become a man of a more princely and heroical spirit then now he was, and filled with new and divine gifts and qualities; and so those whom God advanceth to be spiritually Kings and Priests, Rev. 1.6. And hath made us Kings and Priests unto God and his Father: to whom be glory and dominion forever and ever. Amen. he makes them new men, 2. Cor. 5.17. Therefore if any man be in Christ, he is a new creature: old things are past away, behold, all things are become new.
Vers. 7. Do as occasion shall serve thee, for God is with thee.] That is, as any occasion or opportunity shall be given of doing anything that belongs to this regal dignity whereunto God hath now advanced thee, fear not to undertake it, for God who hath called thee to this honor, is with thee to prosper thee in it.
Vers. 8. And thou shalt go down before me to Gilgal, and behold I will come down unto thee to offer burnt-offerings, &c.] In these words Samuel appoints Saul, 1. to go down to Gilgal, promising that he would come thither to him, to offer up sacrifices for him, and to direct him what he should do: & 2. to stay there for him seven days, as it is in the last words of this verse, seven days shalt thou tarry till I come to thee, & show thee what thou shalt do: and the joining of this to that which went before, may seem to import that he enjoined Saul to do this immediately upon the accomplishment of the signs before mentioned; whereas indeed it is evident in the 13. chapter, that it was two years after Saul's being anointed by Samuel, ere Saul waited for Samuel at Gilgal, and was sharply reproved because he did not wait fully to the end of the seventh day, as Samuel had enjoined him; for so we read 1. Sam. 13.1, 2. Saul reigned one year, and when he had reigned two years over Israel, Saul chose him three thousand men▪ &c. & then it follows v. 8. And he tarried seven days, according to the set time that Samuel had appointed, &c. Either therefore we must conceive that this charge w ch Samuel now gave to Saul, concerning his staying for him at Gilgal, was so delivered by him, that Saul might know that it was meant of that particular time when he was to raise an army at Gilgal, that he might fight with the Philistines, which was at least two years after this, c. 13.1.4. (which may well be; for happily Samuel expressed this charge more fully and particularly then it is here related) or else that it was mean: by Samuel indefinitely, of the first difficulties he should meet w th after the kingdom was settled upon him, to wit, that if he were in any strait, & Samuel were not with him, he should then resort to Gilgal, & stay there for Samuel seven days, within which time he would not fail to come unto him, both to offer up sacrifices for him, & to direct him what he should do. And this indeed seems to be most probable: for though Saul went not to Gilgal in his first enterprise against the king of Ammon, the reason of that was because Samuel was then w th him, c. 11.7. & therefore that cannot be justly objected: so that this clause I conceive is added here by way of encouragement; viz. that as occasion was offered of any difficult & perilous enterprise to be undertaken by Saul, Samuel would be ready to assist him, both by offering up sacrifices in his behalf, and by advising him in all doubtful cases; only withal he gives him charge to wait for him in Gilgal for that purpose seven days; w ch was doubtless of God for the trial of Saul.
Vers. 11. What is this that is come unto the son of Kish? is Saul also amongst the prophets?] Because Saul had not been trained up amongst the sons of the Prophets, but in his fathers country-affairs, as when he was sent to look the asses that were lost, therefore they admired to hear him prophesy amongst the prophets; insomuch that in aftertimes this became a proverb among the Israelites, as it is in the next verse, Is Saul also among the prophets? when they beheld anything in any man that was strange and • nexpected, they would say, what have we here, Is Saul also among the prophets? And indeed all sudden & supernatural changes wrought in men must needs make them a matter of wonder in the world: for thus we see they wondered in the days of the Gospel at that Saul, who was also of the tribe of Benjamin, and was afterwards called Paul, Rom. 11.1. Is Saul also among the Apostles? Acts 9.21. All that heard him were amazed, and said, Is not this he that destroyed them which called on this name in Jerusalem? &c. Yea, and so it was also with Christ and the other Apostles. Because they were not trained up in a way of learning, they wondered to find them endued with those excellent gifts which God had bestowed upon them. Matt. 13.55, 56. Is not this the Carpenters son? (say the Jews of Christ) whence then hath this man all these things? and John 7.15. The Jews marvelled, saying, How knows this man letters having never learned? and when the Apostles spake divers languages at the feast of Pentecost, Acts 2.7, 8. They were all amazed and marvelled, saying one to another; Behold are not all these which speak Galileans? And how hear we every man in our tongue wherein we were born?
Vers. 12. And one of the same place answered and said, But who is their father?] Three several expositions are given of these words; for first, some understand it to have been spoken concerning Saul and his servant, (as inferring from these words, that he also prophesied among the Prophets together with Saul) and that to express the reason why it seemed so strange to them, that Saul and his servant should prophesy among the Prophets; namely, because their fathers being country-men, men unskillful in music and prophesying, could never instruct them in such high things. Secondly, others conceive it was by way of amplifying the wonder of Saul's prophesying among the Prophets; to wit, that some breaking out into those words of admiration, What? is Saul also among the Prophets? another neighbor that stood by, added, But who is their father? thereby willing them, as it were, to take notice that he did not only prophecy among the Prophets, but was as their father, in the chief place among them, that he led them as their head, as Samuel the father of the Prophets was wont to do, being endued with a kind of majesty and eminency of gifts above the rest that prophesied with him; which did much increase the wonder. And thirdly, others conceive that this was spoken by way of correcting those that made such a matter of wonder of it, that Saul should prophecy among the Prophets; But who is their father? said one that stood by and heard them; that is, the father of those Prophets among whom Saul prophesied? as if he should have said, Is not God their father? did not he teach and instruct them? and is not he able to give the same gift of prophecy to Saul that he hath given to them? those that were trained up in the Colleges of the Prophets, were called the sons of the Prophets, 2. Kings 2.3. Now because that which these men wondered at was, that one not trained up under the father or fathers of these Prophets should be able to prophecy: To this it is answered, that it was God indeed that was their father, it was God that instructed them, and not the Prophets under whom they were trained up, and the same God that by his spirit enabled them to prophecy could likewise confer the same gift upon Saul too: and this I conceive is the most probable exposition of these words; and that because the words seem plainly to imply, that they were spoken by way of answering those that were so amazed, that Saul should prophecy among the Prophets.
Vers. 13. And when he had made an end of prophesying, he came to the high place.] To wit, to praise God for his singular favor, and to pray to him for the assistance and guidance of his holy spirit: for in this high place no doubt they used to sacrifice, and had perhaps a synagogue and house of prayer.
Vers. 14. And Saul's uncle said unto him, and to his servant, Whither went ye?] It is likely that this uncle of Saul's, was Ner the father of Abner, chap. 14.50. and that seeing Saul prophecy among the Prophets, or at least hearing of it, he inquired thus where they had been, as thinking thereby to find it out how he should come to this extraordinary gift: for by this change that was seen in him, he concluded that some strange thing had happened to him in his journey.
Vers. 16. But of the matter of the kingdom, whereof Samuel spake, he told him not.] This is noted, doubtless by way of commending Saul; and three reasons may be probably given why Saul forbare to tell his uncle what Samuel had said to him concerning the kingdom, notwithstanding that by the late accomplishment of those several signs that Samuel had given him, he might be assured that Samuel was indeed sent of God to anoint him king, to wit, First, because he was not at first puffed up with this dignity that God had conferred upon him, but of a modest and humble spirit, and therefore not prone to boast and brag of it, as others would have been. Secondly, because he feared to provoke his uncle and others of his family and kindred to envy him for this honor, to which God had designed him. And thirdly, because he remembered how careful Samuel had been to anoint him in secret where nobody should be present, chap. 9.25, 26, 27. which was intimation enough to Saul, not to discover this secret till God should himself openly make known his will herein. Notwithstanding this prudence of Saul in concealing what had passed betwixt Samuel and him, yet when he was publicly chosen, certain sons of Belial did openly despise him, verse. 27. and what then would they have done had it been known that Samuel had beforehand anointed him? would not this have been a fair pretence for them to have said, that this had been plotted beforehand betwixt Samuel and him?
Vers. 17. And Samuel called the people together unto the Lord to Mizpah.] See the note upon Judges 20.1.
Vers. 18. Thus saith the Lord God of Israel, I brought up Israel out of Egypt, &c.] This recital of the mercies which God had afforded the Israelites is premised, for the aggravation of their present sin in rejecting the government which God had established amongst them.
Vers. 19. And ye have this day rejected your God, &c.] That is, by your desiring a king, the business which this day you are come about. And herein doth Samuel covertly strike at their willful persisting in this their requiring a king. Samuel had done what he could to beat them from it; but they continued resolved that so they would have it: whereupon it was, that he had now called them together to discover by lots who it was that God had chosen: and therefore Samuel useth these words, Ye have this day rejected your God, &c. See the notes, chap. 8.7.
Now therefore present yourselves before the Lord by your tribes, and by your thousands.] That is, your families, Mich. 5.2. But thou Beth-leem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel: and this was done, that by casting lots it might be discovered whom God had chosen to be their king.
Vers. 22. Therefore they inquired of the Lord further, if the man should yet come thither.] To wit, either by Urim and Thummim in the high Priest, or by desiring Samuel as a Prophet to inquire of the Lord for them.
And the Lord answered, Behold, he hath hid himself among the stuff.] That is, among the public carriages of the camp, or among the baggage and implements of his own tent, and this he did out of modesty, as not deeming himself fit for so high an advancement, or able to bear so great a burden, especially the commonwealth of Israel being in such an unsettled and perilous condition as now it was.
Vers. 25. Then Samuel told the people the manner of the kingdom, &c.] That is, both the duty of the king towards his subjects, and the subjects toward their king; and these were the fundamental laws of the kingdom: all, which he wrote in a book, as it follows in the next words, and laid it up before the Lord, that is, before the Ark, or in the Tabernacle; and the reasons why this book was thus carefully laid up before the Lord, we may well conceive were these: First, for the sure preservation of it: Secondly, to signify that even these civil laws were the ordinance of God, which men were bound to obey, not only for wrath, but for conscience sake, Rom. 13.2, 5. And thirdly, to intimate, that God would take care of those laws to uphold and maintain them, and to punish those that should vilify and break them.
Vers. 26. And there went with him a band of men, whose hearts God had touched.] Though he was but a mean man to speak of, and only yet chosen and designed to the kingdom, not inthroned, (for afterward he was solemnly confirmed and settled in the kingdom) yet some were moved of God to think that it was fit they should attend upon him in his return home, and accordingly there was a band of men who did voluntarily yield him this service, going along with him as a royal guard, to attend and conduct him on the way.
Vers. 27. But the children of Belial said, How shall this man save us? and they despised him and brought him no presents.] Because Saul was but a mean man to speak of, therefore there was a company of proud, dissolute, lawless wretches that despised him, as one altogether unfit to be king, and unlikely to govern them and defend them from their enemies as a king should do; and hence it was, that they brought him no presents, as it seems the rest of the people did, to wit, as a sign of their subjection and their acknowledging him to be their king: for that was the custom of those times, as is noted concerning Jehoshaphat, 2. Chron. 17.5. The Lord established the kingdom in his hand, and all Judah brought to Jehoshaphat presents; whence it was also, that when the wise men had found out Christ, to whom they were directed by a star as the king of the Jews, they fell down and worshiped him, Matt. 2.11. And when they had opened their treasures they presented unto him gifts, gold and frankincense and myrrh. And indeed observable it is, that though the Lord was highly displeased with the Israelites for desiring a king, yet when he had once chosen Saul to be their king, and conferred the royal dignity upon him, those that despised him, and would not submit to his government, are for that branded to be children of Belial, concerning which expression, see the note Deut. 13.13.
But he held his peace.] To avoid sedition and to win them by lenity, as considering that it was no wisdom to use severity, being not yet settled in the kingdom.
CHAP. XI.
Vers. 1. THen Nahash the Ammonite came up, and encamped against Jabesh-Gilead.] A city without Jordan nigh unto the Ammonites. This invasion was brewing against the Israelites before they desired a king, and was in part the occasion of that their desire, chap. 12.12. And when ye saw that Nahash the king of the children of Ammon came against you, ye said unto me, Nay, but a king shall reign over us, when the Lord your God was your king. But now happily it was the more hastened by Nahash the Ammonite, because of the report which might be brought to him of the Israelites shaking off the government of Samuel, and desiring a king to reign over them, and the division newly begun amongst them by reason of the discontent of some, who would not acknowledge their new chosen king. What they made the ground of their quarrel it is not expressed: Like enough it was that old pretence which they stood upon, Judge. 11.13. when Jephtha foiled them, to wit, a claim which they laid to the land of Gilead, where Jabesh stood; which now to recover, and withal to revenge that shameful overthrow which Jephtha had given them, they might be the rather emboldened, because the Philistines on the other side of the country, had exceedingly weakened and oppressed the Israelites.
Vers. 2. On this condition will I make a covenant with you, that I may thrust out all your right eyes, and lay it for a reproach upon all Israel.] To wit, to disable them for the war (for with their shields they covered their left eyes, and therefore having lost their right eyes, what service of war could they be fit for?) and consequently that the accepting of such dishonorable conditions, might be a perpetual reproach to all the people, because it would be said hereupon, what a base people the Israelites were, that would buy off death upon any terms; yea to the God of Israel, on whom his people durst not rely for help: and thus Satan labors to put out the right eye of faith, and to leave us only the left eye of reason.
Vers. 4. Then came the messengers to Gibeah of Saul, &c.] That is, as to other towns so also to this: or rather, knowing that Saul their Prince elect was at Gibeah, and Samuel with him, these messengers of Jabesh-gilead went directly thither, that they might acquaint them with the extremity of straits they were in, that so they might speedily send into all the coasts of Israel for help. Had Nahash the king of the Ammonites yielded to the submission of the inhabitants of Jabesh-gilead, he might not only have had that town delivered up to him, but in all probability many more would have yielded themselves to him after their example. Yea, and when they desired seven days respite, that they might send messengers into all the coasts of Israel, promising that if in that time they had not help, they would yield up the town, had not he yielded to this, he might happily in that time have taken the town by force. But first he proudly and scornfully refused the tender of their service, and sent them word that nothing should satisfy him, unless he might thrust out all their right eyes; and when they desired a truce of seven days, to try if they could call in their brethren to their aid, ere they yielded to so hard a condition, he granted them their request, and (as we see here) suffered them to send their messengers, as being puffed up with such an opinion of his own strength, that he thought it impossible that in that time their brethren either could or durst come to relieve them; and so by this means, through his arrogancy and cruelty he was carried headlong to his own destruction, whereas by granting them fair quarter, he might have brought them under his yoke, and have spread his victories much further.
Vers. 5. And behold, Saul came after the herd out of the field.] Being only yet elected king. and finding many to repine against it, returning home he betook himself, as most Interpreters hold, to his wonted country employments. But this agreeing not with the state of his being conducted home, chap. 10.26 may rather be understood of casual coming after the herd, and that it is here expressed only because of that which followeth his taking a yoke of the oxen, and hewing them, &c.
Vers. 6. And the spirit of God came upon Saul when he heard those tidings, and his anger was kindled greatly.] Herein we see how fairly Saul carried himself as long as those gifts of God's spirit were continued to him, wherewith the Lord had fitted him for the government of his people. He that was so patient in his own cause, that when certain children of Belial scorned and despised him, he passed it by as if he had taken no notice of it, chap. 10.27. was now impatient of the wrong that was done to the Lord and his people by the Ammonites, that had propounded such intolerable conditions to the men of Jabesh-gilead; now his anger was kindled greatly, and it never abated till he had rescued his poor oppressed brethren out of the danger they were in. As for that expression, And the spirit of God came upon Saul, see the note Judge. 3.10.
Vers. 7. Whosoever cometh not forth after Saul and after Samuel, so shall it be done unto his oxen.] It may well be that Saul took this course of hewing a yoke of oxen in pieces, and sending the pieces to the several tribes of Israel, in imitation of the Levite Judge. 19.29. who did thus cut his concubine in pieces, and sent them to the several tribes, the better to stir up their indignation. And in the message he sent to the tribes, because he was not yet generally approved and received as king of all the people, he useth not his own name only, but Samuel's also (who it seems accompanied him home from Mizpah as others did, chap. 10.26. and so was now with him) that by this means he might make sure that all should come; if not for respect of him their king, yet out of regard had to Samuel, God's Prophet, and formerly their Judge.
And the fear of the Lord fell on the people, and they came out with one consent.] That is, though Saul did what he could to make the people afraid to disobey his command, yet it was of God that they were so generally stricken with fear, and thereupon ready to come forth at the command of their new chosen king: as it is said of the Canaanites that were restrained from pursuing Jacob and his family, when his sons had made that massacre in Schechem; Gen. 35.5. And they journeyed; and the terror of God was upon the cities that were round about them, and they did not pursue after the sons of Jacob.
Vers. 8. The children of Israel were three hundred thousand, and the men of Judah thirty thousand.] The men of Judah are reckoned apart from the children of Israel; and these reasons may be given for it: 1. Because they usually had the privilege of going first against the enemy, in any common danger: 2. To let us see that the tribe of Judah, though the chief, and the tribe wherein God had said the throne should be established, Gen. 49.10. yielded to obey Saul chosen out of the least of the tribes: or thirdly, because this would intimate how willingly the people flocked together, when out of Judah alone there came thirty thousand, though by the continual incursions of the Philistines, they were forced to look to the defense of their own coasts against these their neighbors.
Vers. 9. And they said unto the messengers that came, &c.] That is, Saul and Samuel.
Vers. 10. Therefore the men of Jabesh said, To morrow we will come out unto you, &c.] They repeat the main head of the covenant they had made with the king of Ammon, to wit, that they would come forth and yield themselves, concealing the condition, that is, if help came not in the mean time; by concealing whereof they both provide for their own safety, that nothing might be presently attempted against them, and make their enemies the more secure, that Saul might come upon them unawares.
Vers. 11. Saul put the people in three companies, and they came into the midst of the host in the morning watch, &c.] It seems Saul marched all night, that by the morning watch he might come upon them, and surprise them unawares. And thus he raised the siege of Jabesh-gilead, and freed them from that horrid cruelty which the enemy intended against them; and how thankful the inhabitants of this city were to Saul for this great benefit they enjoyed by his means, we may see chap. 31.11, 12, 13. And when the inhabitants of Jabesh-gilead heard of that which the Philistines had done to Saul; All the valiant men arose, and went all night, and took the body of Saul, and the bodies of his sons from the wall of Beth-shan, and came to Jabesh, and burnt them there. And they took their bones and buried them under a tree, and fasted seven days.
Vers. 13. And Saul said, There shall not a man be put to death this day; for today the Lord hath wrought salvation for Israel.] In this reason that Saul gave why he would not suffer any man to be put to death that day, for today the Lord hath wrought salvation in Israel, two things may be implied: first, that he would not have a day of so much joy and triumph, stained with the least sorrow and mourning amongst any of the people: and secondly, that when God had shewn himself so good and gracious to his people, he could not think it fit to be so rigid & severe against those that had at first slighted him in his sovereignty. However here again we see what a difference there was betwixt that which Saul was in his first government, and that he was afterwards when the Spirit of the Lord was departed from him. Now none more humble and gentle then he, not a man should be put to death for him; but afterwards in his dealing with David, and the Priests of the Lord, he was another man, even blood-thirsty, cruel, and implacable beyond measure.
Vers. 14. Then said Samuel to the people, Come, and let us go to Gilgal, and renew the kingdom there.] A city this was near hand, adjoining upon Jordan; there Joshua renewed the covenant betwixt the Lord and his people, Josh. 5.9. and there Samuel now renewed the covenant concerning the kingdom betwixt Saul and the people. Before he was chosen, but this was as it were the solemnity of his inauguration and coronation: and now it seems he was anointed in public as before in private; and therefore in the next chapter, Samuel speaking to the people, calls Saul several times, the Lord's Anointed.
Vers. 15. And there they made Saul king before the Lord in Gilgal; and there they sacrificed, &c.] It is evident therefore, that here now Saul and Samuel sacrificed together in Gilgal; whence we may certainly conclude, that the charge which Samuel gave to Saul, chap. 10.8. that he should stay for Samuel at Gilgal seven days▪ till he came to offer sacrifice for him, was not meant of Saul's immediate going to Gilgal, but of his going thither when he should be in a strait, and had not Samuel with him, as is before noted in the exposition of that place.
CHAP. XII.
Vers. 1. ANd Samuel said unto all Israel, Behold, I have hearkened unto your voice in all that ye said unto me, &c.] Samuel presseth them now more closely and sharply then ever, with their sin in rejecting the government which God had established among them: first, because in this their jollity, for that glorious victory which their new king had obtained against the Ammonites, they were in danger to be puffed up with an opinion, that God approved that which they had done, and that they had not sinned in desiring a king: secondly, because having established Saul in the throne, & actually resigned the government into his hands, he might now speak the more freely, without giving the least ground of suspicion that he was loath to give over the government, and therefore condemned them for choosing a king.
Vers. 2. And now behold, the king walketh before you.] This is meant of Saul's being now settled in the supreme magistracy, as a shepherd or captain to lead and govern the people, and to be as a shield unto them, to stand betwixt them and harms way: the like phrase there is Numb. 27.17. concerning which see the note there.
And I am old, and gray-headed, and behold, my sons are with you.] To imply how good cause he had to be very well content in regard of himself, that the burden of the government should be taken from his shoulders, he wisheth them to remember that he was now grown aged, I am, saith he, old and gray-headed, and then he adds, and behold my sons are with you, that is, they are amongst you, as one of you, they shall lay no claim to the government no more then I do; so that this he saith: either first, the more to clear his integrity who was willing his sons should lay down the power of government as well as himself: or secondly, to intimate that if they could charge him for any wrong done, his sons should make satisfaction: or else to imply, that of them they might be satisfied concerning his course of life; and particularly, whether he did any way encourage them in those wicked courses they ran into, chap. 8.3.
Vers. 3. Behold, here I am, witness against me before the Lord, and before his anointed, &c.] As if he should have said, being now the power of government is transferred to another, ye need not fear to speak your minds of me, and therefore if ye can accuse me of any evil, speak it freely. And this protestation of his innocence he makes: First, that he might the more freely reprove them. Secondly, to manifest the greivousnesse of their sin, who had without any just cause rejected the government which God had erected among them. And thirdly, to propound this covertly, as a pattern for their new chosen king to follow, before whom all this was spoken, witness against me before the Lord, and before his Anointed.
Vers. 7. Now therefore stand still, that I may reason with you before the Lord, of all the righteous acts of the Lord, &c.] That is, both mercies and punishmen •• ; but chiefly I conceive this is meant of his mercies, wherein the Lord approved his faithfulness, in performing the covenant which he had made with them; for these he presseth upon them, to discover the heinousness of their sin in rejecting his government, who had so carefully protected them against all their enemies, and so abundantly blessed them in every regard.
Vers. 8. The Lord sent Moses and Aaron, which brought forth your fathers out of Egypt, and made them dwell in this place.] This making them to dwell in the land of Canaan, is ascribed to Moses and Aaron: First, because they led the people from Egypt through the wilderness, and brought them unto the land which God had promised them: and secondly, because Moses put them in possession of that part of the land which was without Jordan, and substituted Joshua in his place, who afterward gave them the possession of the rest of the land. But the chief thing intended, is to put them in mind of God's mercy in giving them that land, without whom, neither Moses, nor Aaron, nor Joshua could have done it.
Vers. 9. And when they forgot the Lord their God, he sold them into the hand of Sisera, &c.] Samuel here calls the rebellion of the Israelites against God, a forgetting of the Lord; because if men did indeed think upon God as they ought to do they would not dare so to transgress his commandments: and thence it is also, that David saith of wicked men, that God is not in all their thoughts, Psal. 10.4.
Vers. 11. And the Lord sent Jerubbaal▪ and Bedan, and Jephthah, and Samuel, &c.] Some conceive that Jair is here called Bedan, and that to distinguish him from that former Jair of whom Moses speaks, Numb. 32.41. and indeed there is one Bedan a Manassite mentioned, 1. Chron. 7.17. Others again think that this Bedan was some Judge of Israel, that is not mentioned in the book of Judges. But the more common, and I think the more probable exposition is, that Samson is here meant, and that he is called Bedan, because he was of the tribe of Dan; for Bedan signifieth in Dan, or, of Dan, and Bendan signifieth the son of Dan. As for Samuel's speaking of himself as of a third person, it is usual in the Scripture, as we see Gen. 4.23. And Lamech said unto his wives, Adah and Zillah, Hear my voice ye wives of Lamech, hearken unto my speech: for I have slain a man to my wounding, and a young man to my hurt. He particularly puts them in mind of God's delivering them by him, because the deliverance which God had given them by him, was best known to them, and best served to condemn them for rejecting in his days that government which God had settled among them, and that in part for fear of their enemies.
Vers. 14. Then shall both ye, and also the king that reigneth over you, continue following the Lord your God.] That is, God will not destroy you, but you shall still continue a peculiar people to the Lord, shrouded under his conduct and protection.
Vers. 17. Is it not wheat-harvest to-day? I will call unto the Lord, and he shall send thunder and rain.] In Palestine thunder and rain in wheat-harvest was most unusual, whence is that of Solomon. Prov. 26.1. As snow in summer, and as rain in harvest: so honor is not seemly for a fool: and that Amos 4.7. And also I have withholden the rain from you, when there were yet three months to the harvest; and I caused it to rain upon one city, and caused it not to rain upon another city. Now the rather did the Lord convince them of their sin by this miracle, because hereby they might see their folly, both in rejecting the Lord, such a mighty protector, who was able by thunder to destroy their enemies, as they had seen formerly chap. 7.10. and likewise in rejecting Samuel, who could by his prayers fetch down thunder and rain from heaven.
Vers. 18. And the Lord sent thunder and rain that day.] To wit, in some very extraordinary manner, in so much that the people were not only fully convinced hereby, that they had sinned in desiring a king, but were also afraid that by this terrible tempest they should have been destroyed; whence is that in the following verse, Pray for thy servants unto the Lord thy God, that we die not.
Vers. 20. And Samuel said unto the people, Fear not.] That is, despair not of God's goodness and mercy.
Vers. 21. And turn ye not aside: for then should ye go after vain things, which cannot profit nor deliver.] Idols may be the vain things here principally meant, as Deut. 32.21. They have moved me to jealousy with that which is not God, they have provoked me to anger with their vanities: and Jer. 2.5. Thus saith the Lord, What iniquity have your fathers found in me, that they are gone far from me, and have walked after vanity, and are become vain? but withal we may well understand it of everything else, wherein they should seek for help and happiness, having turned aside from following the Lord.
Vers. 22. For the Lord will not forsake his people, for his great names sake.] That is, because God's name is called upon you, and so it would not be for his glory to forsake you; and indeed all the good which God doth for his Church and people, is more for his own glory, then for any good he sees in them.
Vers. 23. Moreover, as for me, God forbid that I should sin against the Lord, in ceasing to pray for you.] They had desired him to pray for them, verse. 19. but the injury they had done him might make them fear he would not regard them; the rather, because the thunder he had prayed for, might argue some displeasure conceived in him against them, and therefore he assures them that he would not cease neither to pray for them, nor to instruct them, but (saith he) I will teach you the good and the right way.
Vers. 24. Only fear the Lord, and serve him in truth, &c.] As though he should say, else my praying for you will do you no good.
CHAP. XIII.
Vers. 1. SAul reigned one year, and when he had reigned two years over Israel.] The first clause, Saul reigned one year hath reference to the time when those things were done, mentioned in the two former chapters; when Saul by occasion of his victory over the Ammonites, and his raising the siege of Jabesh-gilead, was at Gilgal confirmed and solemnly inaugurated king of Israel, then he had reigned one year, to wit, from the time that he was chosen and publicly declared king at Mizpah, chap. 10.24. and then the second clause, And when he had reigned two years over Israel, hath relation to that which is here related in this chapter, to wit, that a full year after his solemn inauguration at Gilgal, when he had in all reigned two years, then he began to raise an army of three thousand men, as intending now to drive the Philistines out of those forts which they held in the land of Israel, and to save the people from the cruel oppression of those their insulting enemies.
Vers. 2. And the rest of the people he sent every man to his tent.] Having appointed the people to assemble themselves as at other times, out of them he chose three thousand to be in arms with him and his son Jonathan, and the rest he dismissed.
Vers. 3. And Jonathan smote the garrison of the Philistines that was in Geba.] That is, in Gibeah of Benjamin: One main reason why Saul had raised an army of three thousand Israelites, was doubtless that they might surprise all those garrisons which the Philistines kept in the land of Israel, wherewith they did mightily oppress the Israelites, and kept them in such miserable bondage, that they would not suffer them to have any weapons of war, (but what they got by stealth, or kept hid in some secret place) nor would let a smith live among them, least by that means they should get them swords or spears, as is afterwards expressed, verse. 19. Jonathan therefore having a thousand of these new mustered forces to be under his command, did presently address himself to this work, and went and smote a garrison of the Philistines in Gibeah; making this no doubt his first enterprise, because Gibeah was his own country, the place where his father and ancestors had lived before him, chap. 10.26.
And Saul blew the trumpet throughout all the land, saying, Let the Hebrews hear.] That is, he gave order to the messengers he sent abroad, to proclaim and to make known in all parts by the sound of a trumpet, both the victory which Jonathan had gotten for their encouragement, and how the Philistines were hereupon enraged, and made great preparations against them, that having this warning, they might in every place take heed to themselves, and that they might send further forces from all parts to be with him at Gilgal.
Vers. 4. And all Israel heard say, that Saul had smitten a garrison of the Philistines.] Though it was Jonathan that smote the garrison, yet it is here ascribed to Saul, because usually that which a kings Generalls do, that the king himself is said to do; and besides it is probable, that it was expressly made known to the people, that Jonathan had not done this without Saul's approbation.
And the people were called together after Saul to Gilgal.] Because Samuel, chap. 10.8. had appointed Saul that he should go down to Gilgal (to wit, if he came to be in any danger, or took occasion to attempt anything against the Philistines) and should there wait for him seven days, till he came and advised him what he should do, and offered sacrifice both for him and for the people, therefore was Gilgal appointed to be the rendevouz for the people.
Vers. 6. When the men of Israel saw that they were in a straight (for the people were distressed, &c.] That is, their apprehension of the danger they were in was not without cause: for they were indeed in great distress, the enemies being innumerable, and withal strong and well armed with horses and chariots, and the Israelites on the other side but few in number, and those either unarmed, or very poorly provided to join in battle with that mighty army of the Philistines. And thus they that erewhile reposed all their hope of safety in having a king, did now follow their king trembling as it follows verse. 7. and were taught, that without God's assistance all human devices and counsel are nothing worth.
Vers. 8. And he tarried seven days, according to the set time that Samuel had appointed.] That is, he tarried until the seventh day, and part of that; for that he tarried not till the seven days were out, as Samuel had appointed, chap. 10.8. is evident in the thirteenth verse of this chapter, where Samuel reproves him, because he had not herein kept the commandment of the Lord.
Vers. 9. And Saul said, Bring hither a burnt-offering to me, and peace-offerings. And he offered the burnt-offering.] That is, the Priests for him. As Elkanah did, chap. 1.3. And this man went up out of his city yearly, to worship and to sacrifice unto the Lord of hosts in Shiloh: and Solomon, 1. Kings 3.4. And the king went to Gibeon to sacrifice there, for that was the great high place: a thousand burnt-offerings did Solomon offer upon that altar. Some conceive that he did it himself, and that this was the sin for which Samuel afterward reproved him, to wit, that he intruded himself into the Priests office. But this is not probable: first, because Samuel being a Levite not a Priest, might not offer sacrifice by the ordinary rule of the Law, no more then Saul: and therefore Saul's staying for Samuel seven days, was not enjoined upon this ground, because it was lawful for him to sacrifice, not for Saul. And secondly, because Saul afterward excuseth himself, that what he had done contrary to the commandment of the Lord, he was constrained by necessity to do it: but for this sacrificing himself without a Priest, he could pretend no necessity, Ahiah the high Priest the son of Phinehas being then with him in the camp, chap. 14.3. Doubtless therefore the sin of Saul was this, that having received a charge from the Lord by Samuel, chap. 10.8. that he should stay for Samuel at Gilgal seven days, and not resolve upon anything till he came, when they were to offer up sacrifices unto the Lord, and Samuel was to advise Saul what he should do; Saul having stayed till the seventh day was almost expired, began to conclude that Samuel would not come, and fearing least if he staid any longer, his soldiers might all slink away, or that the Philistines might fall upon them on a sudden, before they had by sacrifices sought the Lord's favor and help, he resolved not to stay any longer for Samuel, for fear of the worst, (which argued his diffidence and distrust in God) and thereupon commanded sacrifices to be offered, intending after that was done, to pitch upon some course or other for the defense of themselves and their country against the Philistines. This I say was Saul's sin, not that he himself offered sacrifices; for this Samuel never charged him with.
Vers. 10. As soon as he had made an end of offering the burnt-offering, behold Samuel came.] And thus for want of staying an hour or two longer then he did, perhaps less, he brake the commandment of God and forfeited his kingdom.
And went out to meet him that he might salute him.] The rather happily, because out of a guilty conscience he feared Samuel's displeasure, and by this external reverence, therefore sought to prevent it, and to let him see, that what he had done was not done out of any contempt of the directions which he had given him.
Vers. 11. And Samuel said, What hast thou done?] He saw well enough what he had done: But by these words of discontent, What hast thou done? he expresseth his displeasure against him, and withal the danger that Saul was in, because of this his disobedience.
And Saul said, Because I saw that the people were scattered from me, and that thou camest not within the days appointed, &c.] In these words Saul intimates, that because a great part of the seventh day was past, he conceived that Samuel would not have come within the appointed time; and so he seeks to cast the blame upon Samuel, rather then he would acknowledge himself in a fault.
Vers. 12. I forced myself therefore, and offered a burnt offering.] As if he should have said, It went against me to sacrifice before thou wert come, but I was constrained by necessity, I could stay no longer unless I would have suffered the enemy to come upon this weak unarmed company, before we had made supplication to the Lord; and what a disadvantage would that have been?
Vers. 13. And Samuel said to Saul, Thou hast done foolishly; thou hast not kept the commandment of the Lord, &c.] To wit, because he waited not for Samuel all the seven days, as Samuel had appointed him, chap. 10.8. See the note above, verse. 9.
For now would the Lord have established thy kingdom upon Israel forever.] This may seem to contradict that prophecy of the establishing the kingdom in Judah's tribe, Gen. 49.10. The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come: and unto him shall the gathering of the people be. But we must know that God speaks here to the capacity and according to the sight and judgment of man, and therefore without respect to God's decree which is secret to man, teacheth us to judge of Saul's rejection as a fruit of sin, and his supposed obedience as that which might have been a means to confirm the kingdom to him and his. For whereas some understand these words thus, The Lord would have established thy kingdom upon Israel forever, that is, all thy days; that cannot I conceive be the meaning, because Saul did enjoy the kingdom all his life; whereas Samuel speaks here of something God would have done for him, if he had obeyed the commandment of the Lord which now by his sin he had forfeited and lost.
Vers. 14. But now thy kingdom shall not continue; the Lord hath sought him a man after his own heart, &c.] That is, the kingdom shall not now be settled upon thee and thy posterity, as it should have been, but God hath provided himself of another man to succeed thee in the throne; and this was David, a man after God's own heart, whose heart was sincerely bent to do all the will of God, even according to God's own heart, which could not be said of Saul that always had an hypocritical heart; and the Lord, saith Samuel, hath commanded him to be captain over his people, &c. that is, he hath decreed to give him the charge of governing his people. It was some time after this ere Samuel was sent to anoint David; only because God had firmly decreed that it should so be, therefore Samuel speaks of it, as if it were done already; The Lord hath commanded him to be captain over his people; and so we see elsewhere, the Lord expresseth his decree concerning the ravens feeding Elijah, I have commanded the Ravens to feed thee there, 1. Kings 17.4. It may seem strange indeed that the kingdom should be removed from Saul's family for so small an offense as one would judge this of Saul's to have been; for what great matter was there in it, that Saul should offer a sacrifice perhaps an hour or two before it should have been done? for, first, there was no hurt in the thing itself, it was a part of God's worship in the Law enjoined: and secondly, it was done but a very little while before it should have been done; Samuel had appointed Saul to wait for him seven days and he had waited till the seventh day was almost ended: thirdly, considering what a mighty army the Philistines had, not far from him, and how many of his own people were run away from him, and how full of fears the rest were that remained with him, it might argue a great deal of courage and confidence in God, that he durst stay there so long as he did: and fourthly, it was out of a good intention that he did not stay any longer, but offered a sacrifice before Samuel came; namely, that he might not be set upon by the Philistines before he had made supplication to the Lord, and that he might by this means encourage his fainthearted soldiers, and prevent their running away after their fellows; and therefore I say it may perhaps seem strange, that by this offense he should loose the kingdom. But for this we must consider: first, that there may be much wickedness of heart in doing that which may seem outwardly a small offense: secondly, it cannot be a small matter to disobey any commandment of God; the excellency of the person makes the disobedience great, in whatever the offense is committed: and thirdly, Saul being the first king of Israel, God was pleased by this severity against Saul for his first rebellion against God's command to make him an example to all that should afterwards succeed in that throne, that they might fear to transgress the commandment of the Lord as he had done. As the Lord did with great severity punish the first sin of the Priests, to wit, that of Nadab and Abihu, Levite. 10.1. that all the succeeding posterity of Aaron, might be rendered thereby the more wary how they carried themselves in their preistly office; so likewise he did here sharply punish the first sin of the first king of Israel, that all that should afterwards sit in that throne, might learn to be very strict in observing whatever God should give them in charge.
Vers. 15. And Samuel arose, and gat him up from Gilgal, unto Gibeah of Benjamin.] And Saul with him, or immediately after him, as is evident in the 16. verse, And Saul and Jonathan his son—abode in Gibeah of Benjamin: and indeed it is not likely that he would have gone nearer to the enemy (for Gibeah was far nearer to Michmash where the Philistines were, then Gilgal) if he had not been encouraged by Samuel, especially considering, that of his three thousand soldiers mentioned verse. 2. and the people that were afterward called to Gilgal, verse. 4. there were now but six hundred left, and those unarmed, and in great terror because of the Philistines: unless happily he went thither, because it was his own city, a place of greater strength, and better assured unto him then Gilgal was.
Vers. 17. And the spoilers came out of the camp of the Philistines in thru companies, &c.] These were sent out to spoil the country, and to fetch in booty to the camp, and therefore they went out three several ways, one to Ophrah a city of Benjamin, Josh. 18.23. that lay southwest from Michmash; the other to Bethoron a city of Ephraim, Josh. 16.3. that lay northwest; and the third toward the valley of Zeboim, that is, the desert of Jordan, which was eastward.
Vers. 19. Now there was no smith found throughout all the land of Israel: (for the Philistines said, Lest the Hebrews make them swords or spears.] This they did after they had disarmed them; and for the same cause it may well be that Nebuchadnezzar carried away all the craftsmen and smiths out of the land of Israel, 2. King • 24.14. And he carried away all Jerusalem, and all the Princes, and all the mighty men of valor, even ten thousand captives, and all the craftsmen and smiths: and Jer. 24.1. Nebuchad-rezzar king of Babylon had carried away captive Jeconiah the son of Jehoiakim king of Judah, and the Princes of Judah, with the carpenters and smiths from Jerusalem, & had brought them to Babylon. Now it is probable that the Philistines disarmed the Israelites in those days when the Ark was taken, and that ever since that time they had used this policy of keeping them from having any smith in Israel: for first, after that solemn repentance of the Israelites in the days of Samuel, chap. 7.3, 4. we read not of any memorable victory which the Philistines obtained against the Israelites; but rather the contrary, chap. 7.13, 14. So the Philistines were subdued, and they came no more into the coast of Israel: and the hand of the Lord was against the Philistines all the days of Samuel. And the cities which the Philistines had taken from Israel, were restored to Israel, from Ekron even unto Gath, and the coast thereof did Israel deliver out of the hands of the Philistines: and secondly, though the Israelites prevailed often against the Philistines, yet all this time they might have few other weapons but such as in ancient times they most used, to wit, clubs, and bows, and slings, &c. The chief victory they got was we see miraculous, not gotten with sword or spear, but with thunder from heaven, 1. Sam. 7.10. and thirdly, these craftsmen being once rooted out, in a short peace under Samuel they could not easily be replanted again, the Philistines especially keeping garrisons still for this purpose in their land.
Vers. 20. But all the Israelites went down to the Philistines to sharpen every man his share and his coulter, &c.] That is, either into the land of the Philistines, or rather to the garrisons of the Philistines that were in the land of Israel, where it seems they kept smiths for this purpose.
Vers. 22. There was neither sword nor spear found in the hand of any of the people that were with Saul and Jonathan.] But how then a little before this did Jonathan smite the garrison of the Philistines in Geba, verse. 3. I answer, first, they might have clubs, and bows, and slings, and these were the most usual weapons in those times, see 1. Chron. 12.1, 2. Now these are they that came to David to Ziklag, while he kept himself close, because of Saul the son of Kish: and they were among the mighty men helpers of the war. They were armed with bows, and could use both the right hand and the left in hurling stones, and shooting arrows out of a bow: Judge. 20.16. Among all this people there were seven hundred chosen men left-handed, everyone could sling stones at an hair breath, and not miss: secondly, some iron arms they might hide and keep secret from the Philistines: and thirdly, those happily that were better armed of the three thousand mentioned verse. 2. were those that fled from Saul, and the six hundred that stayed with him, were of the people that were come up to him unfurnished of such arms: for it is very improbable which some say, that those that ran not away from Saul, but followed him trembling, as it is said verse. 7. did in their fear cast away their arms, or leave them in the camp behind them.
Vers. 23. And the garrison of the Philistines went out to the passage of Mich • ash.] That is, the body of the Philistines army remaining in the plain adjoining, there went out a company and took a passage near to them, which was a place of advantage, and kept it against the Israelites.
CHAP. XIV.
Vers. 1. JOnathan the son of Saul said unto the young man that bare his armor, Come and let us go over to the Philistines garrison.] This Jonathan propounded by a special instinct of God's spirit, for otherwise it would have been a tempting of God, that having one man alone with him (his armor-bearer, that is, his squire, as we use to call them) he should set upon a whole garrison of the Philistines; and hence it was that he told not his father, to wit, lest out of fear he should dissuade or hinder him.
Vers. 2. And Saul tarried in the uttermost part of Gibeah, under a pomegran • e tree, which is in Migron.] This is the name of some field or plain, near unto Gibeah, mentioned, Esa. 10.28. He is come to Ajah, he is passed to Migron: at Michmash he hath laid out his carriages: where Saul with his company lay now within their trenches and fortifications; in regard whereof also it is likely the Philistines sent out those three spoiling bands to waste the country, chap. 13.17. to see if by this means they could draw Saul out of his fastnesses; and that the Philistines flouted Jonathan with this, verse. 11. Behold, the Hebrews come forth out of the holes where they had hid themselves.
Vers. 3. And Ahiah the son of Ahitub, Ichabodi brother, &c.] That is, he also was with Saul in Migron; and it seems because of the straits the people were in, he was come to bring the Ark thither, for the people's encouragement, as they had been wont formerly to do in the like case; for in the 18. verse it is expressly said, that the Ark was there. It is evident that Ahimelech, who gave the shewbread and Goliath's sword to David when he fled from Saul, and who was thereupon slain by Saul's command, was the son of Ahitub, chap. 22.9. and it is generally held, that he was then high-priest; either therefore this Ahiah was the elder son of Ahitub, and when he was dead then Ahimelech his brother succeeded him in the high-priesthood; or else this Ahiah, who was come with the Ark and the ephod to Saul, was the same that is there called Ahimelech, which indeed most Interpreters do hold. After the death of Eli (his son Phinehas being before slain in the battle) Ahitub his grandchild, the son of Phinehas succeeded him in the priesthood, who it seems long enjoyed not that dignity, but died; (for God had threatened Eli that his children should die in the flower of their age, chap. 2.23.) and so Ahiah his son was now high-priest in his room.
Vers. 4. And between the passages by which Jonathan sought to go over unto the Philistines garrison, &c.] The description of this place, through or over which Jonathan and his armor-bearer were to go, that they might come to the garrison of the Philistines, is doubtless here inserted purposely to show how hard an adventure it was that they undertook; but so exceeding intricate and obscure it is, that it is very hard to conceive thereby, how these rocks and passages lay; which may be the reason, that the most Expositors do not so much as undertake to explain the many difficulties that are in the Text; and indeed all that can be said herein, I conceive is this: It is evident that Michmash where the Philistines camp was, and Gibeah where Saul and Jonathan, and the forces of the Israelites were, chap. 13.16. lay North and South the one from the other; and that these two rocks here mentioned, Bozez and Seneh lay together in the midst, the one Northward, the other Southward; for how else could it be said in the following verse, that the forefront of the one was situate Northward over against Michmash, and the other Southward over against Gibeah? But now the difficulty is, how therefore it can be here said, that these rocks were between the passages by which Jonathan sought to go over, and yet withal, that there was a sharp rock on the one side, and a sharp rock on the other side, which seem to be contrary the one to the other. But for the resolving of this, I know no other probable answer that can be given but this, to wit, first, that the passages between which the rocks are said to be, were the two several straits or inlets, whereat there was a passable way, though craggy through these rocks, the one as they came from Michmash to go to Gibeah, the other as they went from Gibeah to go to Michmash; so that indeed there was but one passage through these rocks (and that was surely the passage mentioned in the last verse of the foregoing chapter, which the Philistines had surprised) only the two inlets into this are the passages here intended, the one called the passage of Michmash, as we see chap. 13.23. the other the passage of Gibeah. And secondly, that whereas it is said there was a sharp rock on the one side, & a sharp rock on the other, the meaning is, not that as men went along in this passage there was a sharp rock on each side, to wit, on the right hand and on the left (for the rocks standing the one with the forefront Northward, and the other with the forefront Southward, that could not be. He that went through this passage from Gibeah to Michmash, must go over both rocks, one after another, and could not have one on his right hand, and the other on his left) but that there was a sharp rock on the one side toward Michmash, and a sharp rock on the other side toward Gibeah, which is mentioned to show that unless it were by that passage which the Philistines kept, there was no going over; a sharp steep craggy rock making the way unpasseable in all other places; all which notwithstanding, Jonathan with his armor-bearer clambered over this rock on his hands and feet, and so got to the garrison of the Philistines.
Vers. 6. Come, and let us go over unto the garrison of these uncircumcised.] This calling the Philistines uncircumcised, was to intimate that Jonathan relied upon the covenant which God had made with his people, and consequently upon the promises which the Lord had given them that they should vanquish their enemies, and happily more particularly, upon that which the Lord had said concerning Saul, that he should save his people out of the hand of the Philistines, chap. 9.16. Yet he adds, It may be that the Lord will work for us; for though he were carried to this attempt by a powerful instinct of God's spirit, and a strong faith in the promises of God, yet because he had not a special promise of victory at this time, he is not confident of the success, but leaveth that to God. It may be, &c.
Vers. 7. Behold, I am with thee according to thy heart.] That is, as willing and ready to follow thee in this enterprise, as thine own soul can desire.
Vers. 9. If they say thus unto us, Tarty until we come to you; then we will stand still▪ &c.] By the secret guidance of God's holy spirit, he pitcheth no doubt upon this, as a sign whereby he should know whether they might with hope of success undertake this attempt, and no doubt prayed that it might prove a true token, as Abraham's servant did in alike case, Gen. 24.13. (concerning which see the note there.) Yet was not this chosen without some ground of natural reason; for if they said, Tarry until we come to you, it might argue courage and boldness: but if they said, Come up to us, that might bewray some fearfulness in them.
Vers. 11. And both of them discovered themselves unto the garrison of the Philistines, &c.] To wit, in the way that led to the ordinary passage, which was now kept by the Philistines. As for that scoff of the Philistines when they espied them, Behold, the Hebrews come forth out of the holes, see the note above, verse. 2.
Vers. 12. And the men of the garrison answered Jonathan and his armor-bearer, and said, Come up to us, and we will show you a thing.] This they say by way of derision, as implying that they durst not come up, or that if they did, they would give them their payment; but God intended it as a token advising Jonathan what he should do.
Vers. 13. And Jonathan climbed up upon his hands and upon his feet, &c.] To wit, because the way where they went was so steep, that otherwise they could not have clambered up, and because by this means they might the better shelter themselves under the rocks, and so get up unespyed; for we must know that they went not up in the ordinary passage which was kept by the Philistines, but when they had discovered themselves to the Philistines in that way, and the Philistines had in a scoffing manner challenged them to come up, as is before noted, verse. 11, 12. then they turned aside and crept up on the sharp rock above mentioned, verse. 4. where the Philistines never dreamt of an enemies coming upon them, and so came upon them unawares. Had they climbed up in any place where the Philistines could have seen them, we may well think that they might easily have beaten them down; but they therefore wound about some other way, and clambering up on all four (as we use to say) did shelter themselves under the covert of those craggy rocks, till they were gotten up in a place where the Philistines looked not for them.
Vers. 15. And there was trembling in the host, &c.] In these words is shewn, whence it was that Jonathan and his armor-bearer should so strangely beat down the garrison of the Philistines before them, and that presently upon this, the whole army of the Philistines should so easily be put to disorder and flight; it was because the Lord had stricken them all with a mighty terror, there was trembling in the host, &c. not only the garrison was thus affrighted whom Jonathan at first assaulted, but those also in the camp, and the spoilers, to wit, those mentioned before, chap. 13.17. they also trembled; all which too was helped forward with a terrible earthquake that was sent at the same time; the earth quaked, that is, that also was moved under them, and seemed as it were to quake for fear; which, I say, no doubt the Lord sent, the more to terrify and affright the Philistines.
Vers. 18. And Saul said unto Ahiah, Bring hither the Ark of God, &c.] This he enjoined, that Ahiah having put on the Ephod, might inquire of God what was the cause of that tumult in the camp of the Philistines, and what he should do. Saul had already been a long time in great straits; for all his soldiers except six hundred were gone away from him, the Philistines lay close upon him with a mighty army, insomuch that he durst not stir out of his trenches in Gibeah; and the enemy taking the advantage thereof, had sent out three companies of spoilers to wast and spoil the country round about; and yet all this while we read no that he inquired of God, though he had the Ark all this while with him. But now when his watchman had descried a tumult in the camp of the Philistines, and that he perceived by the absence of his son and his armor-bearer, that they were engaged amongst them, and that it was probable by the relation of his watchman, that the Philistines were disordered; now on a sudden not knowing what he should do, the Priest was called to inquire of God; and yet it was but a sudden fit of devotion to which he was forced by his present distress, as is evident by that which follows immediately in the next verse.
Vers. 19. The noise that was in the host of the Philistines went on and increased; and Saul said unto the Priest, Withdraw thine hand.] This did notably discover Saul's profaneness; being at first perplexed and not knowing what to do, he called for the Ark to inquire of God; but presently again perceiving by the increasing noise and tumult in the camp of the Philistines, that some grievous disaster had indeed befallen them, then away with the Ark, away with the Priest and his Ephod; Ahiah, saith he, withdraw thine hand, as if he should have said, Give over, it is no time now to stand consulting and enquiring of God; the increasing of the tumult showeth evidently enough what we have to do; we shall lose an opportunity of victory, which afterwards we may wish for when it is too late, and therefore must not now lose time to ask counsel of God. And indeed, by the many sad effects that accompanied the following victory, we may see how much God was displeased with this his profane contempt of the ordinance of God.
Vers. 21. Moreover, the Hebrews that were with the Philistines, even they also turned to be with the Israelites that were with Saul and Jonathan.] That is, their bondmen and servants; yea, and those also that for fear were forced to come up with their carriages and provision, &c. to the camp of the Philistines.
Vers. 24. And the men of Israel were distressed that day.] Being weary through labor and toil, and ready to faint, they durst not eat anything because of Saul's oath; and herein they were distressed. But if besides they were hunger-bitten before, by reason of the spoiling bands of the Philistines, that kept all provisions from them, this must needs make their misery the greater.
For Saul had adjured the people, saying, Cursed be the man that eateth any food until evening.] That is, he had with an oath pronounced concerning the people, that he should be accursed, and as an accursed thing should be put to death, whosoever he was amongst them that should eat anything until the evening, as is evident by that sentence pronounced against Jonathan, when he had only tasted of the honey in the wood, verse. 44. And Saul answered, God do so, and more also; for thou shalt surely die Jonathan. The reason why Saul did this, was that the people might not loose any time from pursuing the enemy. But the oath was rash and inconsiderate, and like enough to have proceeded from a proud desire to seem very zealous in the pursuing of these enemies, against whom erewhile he durst not show his head.
Vers. 27. He put forth the end of the rod that was in his hand, and dipt it in an honey-comb, and put his hand to his mouth, and his eyes were enlightened.] Being enfeebled with extreme labor and emptiness, his eyes waxed dim, which now by this little refreshing were enlightened again.
Vers. 28. Then answered one of the people, and said, Thy father straitly charged the people with an oath, &c.] That which is spoken with reference to anything before done by another man, is called an answer in the Scripture phrase, as well as that which is spoken with reference to something before said by another; so when Christ had whipped out those that profaned the Temple, it is said, Joh. 2.18 Then answered the Jews and said unto him, What sign, &c. and so it is here. Yet it may be conceived, that Jonathan encouraging the people in the pursuit of the enemy, one of the company returned him this answer, to show the reason why the soldiers were faint and could not follow on.
Vers. 31. And they smote the Philistines that day, from Michmash to Aijalon.] Which was in the tribe of Dan, Josh. 19.42. and therefore not far from the Philistines country: yet some hold that it was another Ajalon in the tribe of Judah, 2. Chron. 11.10.
Vers. 32. And the people flew upon the spoil, and took sheep and oxen, &c.] To wit, when the evening was come, and the time prefixed by Saul expired; being then pressed with extreme hunger through long fasting and labor, they greedily flew upon the spoil, dressed and eat it, not staying till it could be thoroughly cleansed of the blood, the life as it were yet panting in the flesh, which was contrary to the Law, Deut. 12.16. Only ye shall not eat the blood, ye shall pour it upon the earth as water; and thus they that were so very careful to observe the kings edict, never regarded the breach of God's commandment.
Vers. 33. And he said, Ye have transgressed.] Or, Ye have dealt treacherously; Thus he was eager against the people for eating with the blood, but never charged himself, who by a rash vow had thus caused the people to sin.
Roll a great stone unto me this day.] To wit, either that thereon in Saul's sight they might kill and eat, to the end he might see them let the blood run clearly out from the cattle they killed: or else, for the building of the Altar mentioned, verse. 35. that they might kill and eat as it were in the presence both of God and their king, that so he might be sure to prevent their eating with the blood anymore.
Vers. 35. And Saul built an altar unto the Lord.] To wit, either as a monument of this his late victory, or rather that he might offer thereon gratulatory sacrifices for that glorious victory which God had given them. And this is said to be the first altar that he built unto the Lord; either because those altars in Gilgal and elsewhere, whereon he had formerly sacrificed, were built by others before, and this was the first which he built himself, or else because those altars were only set up for present use, and then demolished again; but this was the first which he built for a standing continuing altar; which then is noted, because it was directly against the law of God, as we may see in the notes, Exod. 20.24.
Vers. 36. Then said the Priests, Let us draw near hither unto God.] That is, let us inquire of God before the Ark: because the prosecuting of the enemies by night, which Saul had motioned to the people, was an act of some danger, and the people were very forward to do what he advised, therefore the Priest interposed himself, and wished them by all means to inquire first of the Lord; and this perhaps he did the rather, because he saw what ill effects had followed upon Saul's neglecting to do this before, ver. 19. to wit, that Saul by a rash and unadvised oath had weakened the hands of the people in the pursuance of their victory, and had been withal the occasion of a grievous sin amongst the people, which was their eating of the spoil with the blood, verse. 32.
Vers. 37. But he answered him not that day.] When Saul had inquired of the Lord by the judgment of Urim and Thummim, the Lord answered him not: but whence was this? doubtless the Lord's displeasure was against Saul, not against Jonathan, who though he had done what his father had forbidden, and that with an oath, that whosoever should offend therein should be accursed, and so put to death; yet he did it ignorantly, not knowing that his father had made such a vow, and was compelled too by necessity, being ready to faint when he reached out his rod, and so by tasting a little honey refreshed himself: yet it is evident too, that the Lord's refusing to answer Saul tended to this, that it might be discovered that Jonathan had transgressed the command and vow of his father; but why? not so much to discover Jonathan to be the party with whom the Lord was offended; as first, to discover to Saul his hypocrisy, and the rashness of his unadvised oath, who had hereby hindered the victory, caused the people to sin, and now brought his own son under the danger of being accursed and put to death: and secondly, to show the religious respect that was due to an oath.