Matthew Poole on 1 Samuel

It is not certainly known who was the penman of this Book, or whether it was written by one or more hands; nor is it or any great importance; for since there are sufficient evidences that God was the chief author of it, it matters not who was the instrument. As when it appears that such a thing was really an act of parliament, or of the council-table, it is not considerable who was the clerk or which was the pen that wrote it. And this is the less material in such historical hooks, wherein there is but little which concerns the foundation of faith and good life, and therefore it was not necessary to name the writer of them. It may abundantly suffice that there were in these times divers prophets and holy men of God; as Samuel, and Nathan, and Gad, and David himself, who might each of them write some part of this and the following book. But if any man will out of perverseness doubt or deny that these wrote it, yet this I suppose no discreet and impartial man will deny, that it is wholly incredible that such books should be written in their times, and recommended to the church as a part of the Holy Scriptures, and so received by the succeeding generation, without their approbation, who had so great a power and authority in the church and commonwealth of Israel.

1 SAMUEL 1

1 Sam 1:1-6: Elkanah goeth yearly up to the feast at Shiloh with his two wives: Hannah is barren; Peninnah upbraideth her.

1 Sam 1:7-12: Hannah prayeth fervently to the Lord for a son; promising to separate him a Nazarite unto God.

1 Sam 1:13-18: Eli thinking her drunk rebuketh her; upon her answer, blesseth her.

1 Sam 1:19-28: She returneth home with Elkanah, and conceiveth; beareth Samuel; offereth her sacrifice; performs her promise concerning him.

1 Sam 1:1. Ramathaim-zophirn, called Ramah, 1 Sam 1:19, and here is the dual number Ramathaim, i.e. double Ramah, probably because it consisted of two parts, whereof the one might be called the old city, the other the new, both being united into one; and the additional title of Zophim, which signifies watchtowers, or watchmen, may note either the height of its situation, which made it fit for that use; or that the prophets, who are called watchmen, as Ezek 3:17, had a school or college there. An Ephrathite, i.e. one of Bethlehemjudah, Ruth 1:2, to wit, by his birth and habitation, though by his original a Levite. Thus divers Jews by nation are called Medes, Elamites, Cretians, etc., Acts 2:9-11, because they were born and bred there.

1 Sam 1:2. He had two wives; as divers other good men had in those ages. And it is probable that he took a second wife, to wit, Peninnah, because Hannah, who being first named seems to have been his first wife, was barren.

1 Sam 1:3. Yearly, to wit, at one of the solemn feasts, which probably was the passover, when he not only went up himself, but carried his wife and children with him. Compare 1 Sam 1:7. Or, at the appointed days or times; Heb. from days to days; or, from time to time, i.e. at the three solemn feasts, when he, together with all other males, were obliged to go to worship God in the place appointed; and at other times, when he as a Levite was to go thither in his course. To sacrifice; not in his own person, which the Levites could not do, but by the priests; in which sense David, and Solomon, and Absalom are said to offer sacrifices, 2 Sam 15:8; 1 Kings 8:63; 1 Chron 21:26. In Shiloh; where the tabernacle had long been, and now was. See Josh 18:1; Judg 18:31; Judg 21:19. The priests of the Lord were there, or, were the priests of the Lord there, to wit, under their father Eli, who is generally conceived to have been the high priest, but being very old and infirm, 1 Sam 4:15, and unfit for service, his sons ministered in his stead, being as it were second priests. See 2 Kings 25:18. And this clause seems to be added, to show that this good man did not run into that vulgar error, of neglecting his duty of offering to God for the wickedness of the priests; of which see 1 Sam 2:17,24.

1 Sam 1:4. To wit, out of the sacrifice of his peace-offerings, the greatest part whereof fell to the offerer, and was eaten by him and his friends or guests before the Lord, Lev 3; Lev 7; Deut 12:12; Deut 16:11; and out of this he gave them all parts or portions, as the master of the feast used to do to guests.

1 Sam 1:5. A worthy portion, or, an honourable or select part, such as the master of the feast usually gave to the person most respected or beloved. See Gen 43:34; 1 Sam 9:23-24. He loved Hannah, with a singular and eminent love. Compare Gen 29:30.

1 Sam 1:6. Her adversary, or, her troubler, or vexer, or enemy; for so her envy or jealousy made her, though so nearly related. Compare Gen 29:30; Lev 18:18. To make her fret, against her husband, or against God, or within herself.

1 Sam 1:7. As he did so, i.e. either as oft as he went and carried them with him to worship; or as Elkanah expressed peculiar kindness to Hannah, as was said, 1 Sam 1:5. Year by year, i.e. every year, at the days or times mentioned, 1 Sam 1:3. When she went up to the house of the Lord. This circumstance is noted, first, As the occasion of the contention, because at such times they were forced to more society with one another by the way, and in their lodgings; whereas at home they had distinct apartments, where they might be asunder; and then her husband's extraordinary love and kindness was showed to Hannah, whereby Peninnah was the more exasperated; then also Hannah prayed earnestly for a child, which hitherto she had done in vain; and this possibly she reproached her with. Secondly, As the aggravation of her sin, that when she came to worship God, and to offer sacrifices, when she should have been reconciled even to her enemies, Matt 5:23-24, she did quarrel with so near a relation. Did not eat; either little, or rather nothing at all, as being overwhelmed with grief, and therefore unfit to eat of that sacred food, according to Deut 12:7.

1 Sam 1:8. Oughtest thou not to value my hearty love to thee, more than the having of as many sons as Peninnah hath? She would willingly change conditions with thee.

1 Sam 1:9. After they had eaten, i.e. Elkanah and his company, except Hannah. Or, she; for though at first she eat nothing, yet upon her husband's invitation and encouragement she might eat afterwards; though the former may seem more probable. Upon a seat, or throne; for it is manifest it was raised higher than ordinary, 1 Sam 4:18. Here he might sit, either as the judge, or rather as high priest, to hear and answer such as came to him for advice, and to inspect and direct the worship of God as need was. By a post of the temple, i.e. of the tabernacle, which is called the temple here, and 1 Sam 3:3; 2 Sam 22:7; Ps 27:6; as, on the contrary, the temple is called the tabernacle, Jer 10:20; Lam 2:6. And although this tabernacle was but a tent, yet it was supported by boards and posts, and especially at the entrance, by which Eli sat, even by the entrance into the outward court, otherwise he could not have seen Hannah. See more on 1 Sam 3:15.

1 Sam 1:10. She was in bitterness of soul, i.e. oppressed with grief, as that phrase is used, Job 7:11; Job 10:1; Ruth 1:20.

1 Sam 1:11. She vowed a vow; knowing that her husband would willingly consent to it, otherwise she had not power to do it. If thou wilt indeed look on, to wit, favourably, so as to remove it. The affliction, i.e. the barrenness and reproach which attends it. Give him unto the Lord, i.e. consecrate him to God's service in his temple, as far as in me lies; for if he had any blemish, she might not do it. All the days of his life; not only from his twenty-fifth to his fiftieth year, as all the Levites, and so he himself, were obliged by God, Num 4:3; Num 8:24, but for his whole time; which is still to be understood with a reservation of God's right, which her now must give place to, as indeed it did; for God called him to be a prophet, and a general of the army, and a judge. There shall no razor come upon his head, i.e. he shall be a perpetual Nazarite; for under this one rule, as the chief, all the rest are contained; as elsewhere the whole Mosaical law is understood, under the title of circumcision.

1 Sam 1:12. As she continued praying, Heb. multiplied to pray. By which it appears that she said much more than is here expressed. And the like you are to judge of the prayers and sermons of other holy persons recorded in Scripture, which gives us only the sum and substance of them; which consideration may help us much in the understanding of some passages of the Bible. Her mouth, i.e. the motion of her lips, as it follows.

1 Sam 1:13. Her voice was not heard; partly, to avoid the suspicion of vainglory; partly, because she would not have others acquainted with her barrenness, which was matter of reproach; and partly, because she would not disturb others, who at this solemn feast were probably employed there in the same work. Eli thought she had been drunken, because of the multitude of her words, and those uncouth gestures and motions of her face and body, which the vehemency of her passion and her fervency in prayer, caused in her, as it doth frequently in others; and because she was but newly come from a feast, wherein the manner was to eat and drink liberally, (though not to excess.) which he knew very well, both from the general custom of that season, and from the time of the day.

1 Sam 1:14. Come not before the Lord in thy drunkenness, but go and sleep it out, and repent of this thy sin.

1 Sam 1:15. I am a women; in whom drunkenness is most abominable; so that the Romans punished it with death; therefore judge me not so severely. Of a sorrowful spirit; and therefore not likely to give up myself to drink and jollity, and far from that merry temper which drunkards have: I am drunk with affliction, not with wine, as is said, Isa 51:21. I have drunk neither wine nor strong drink, to wit, this day: see above, 1 Sam 1:7-8. Have poured out my soul; have been breathing forth the griefs, and perplexities, and desires of my soul. The like phrase is Job 30:16; Ps 62:8; Ps 142:2.

1 Sam 1:16. For a daughter of Belial; for such a wicked monster, as a drunken woman is. The oppression of my spirits hath forced me to speak, and that so liberally at this time, for the case of my sinking heart.

1 Sam 1:17. Go in peace; I recall my censure, and give thee my blessing, and wish thee peace, i.e. a quiet and composed mind, free from whatsoever it is that grieves and oppresses thee; and withal, good success and prosperity in what thou desirest; for peace is a very comprehensive word among the Hebrews. Grant, or will grant; for it may be either a prayer or a prediction, which he might deliver, either from the consideration of God's known goodness and readiness to hear prayers; or he might be directed to say so by a special instinct of God's Spirit, which sometimes was given to the high priests, even when they were wicked, as John 11:51, and much more when they were holy men, as Eli was. And some add, that he was a prophet.

1 Sam 1:18. Grace in thy sight; that favourable opinion, and good will, and gracious prayer, which thou hast expressed on my behalf, be pleased to continue toward me. Her countenance was no more sad; her heart being cheered by the priest's comfortable words, and especially by God's Spirit setting them home upon her, and assuring her that both his and her prayers should be heard, it quickly appeared in her countenance. Heb. her indignation, or vexation, (as the word face is sometimes understood, as Gen 32:20; Ps 21:9; Ps 34:16) was no more, i.e. it vanished away.

1 Sam 1:19. They rose up in the morning early; partly for their journey, and partly for prayer, as it follows, for which this was a very fit and usual time, Ps 5:3; Ps 119:147. Remembered her, i.e. manifested his remembrance of her by the effect.

1 Sam 1:20. So the sense is, When the usual time from the conception to the birth was past, she brought forth her son. Heb. in or after the revolution, or expiration of some days, Hannah conceived, and in due time bare a son. So the meaning is, That although her husband knew her conjugally at his return, and God was minded of her, and intended in his time to give her his blessing, yet she did not conceive at first, but after some days or time afterwards. And called, i.e. she called, not doubting of her husband's consent to the name. The names of children were given to them sometimes by their fathers, and sometime by the mothers. See Gen 4:1,26; Gen 5:29; Gen 21:3; Gen 19:37-38, etc.

1 Sam 1:21. All his house, i.e. his wife Peninnah, and his children, which are ofttimes called a man's house in Scripture, Hannah only and her child excepted, as it here follows. The yearly sacrifice; that solemn sacrifice which was offered up once every year; probably the paschal lamb, which is oft called a sacrifice, as Exod 12:27; Exod 34:25. And his vow; by which it appears, though it was not expressed before, that he heard and consented to her vow, which was necessary to make it obligatory, Num 30, and that he added a vow of his own, of some singular sacrifice to be offered, if God answered his prayers.

1 Sam 1:22. Hannah went not up, to wit, at that sacred anniversary feast, to which she went up before but now did not, because she could not with satisfaction to her mind and conscience appear before the Lord empty, or without paying her vow; nor bring her child thither to God, and then carry him away from God to her own house. Nor did she sin by not going up; for the women were not obliged go up at the solemn feasts, but the men only, Exod 23:17. Until the child be weaned; not only from the breast and the milk, which was done within two or three years at most, but also from the mother's knee and care, and from childish food; till the child be something grown up, and fit to do some service in the tabernacle for it seems, that as soon as he was brought up, he worshipped God, 1 Sam 1:28, and presently after ministered to Eli, 1 Sam 2:11. And this may further appear from the very nature of the vow, which must needs design a service and an advantage to the tabernacle, and not a burden and encumbrance, as it would have been if a young child had been brought up to it, and left upon it. That he may appear before the Lord, and there abide forever; that when once he is presented to the Lord, he may continue in his service as long as he liveth, as is said 1 Sam 1:28.

1 Sam 1:23. The Lord establish his word; either, first, The word of God made known to them by Eli, above, 1 Sam 4:17, which being delivered by God's high priest, and that in answer to his and his wife's prayers, he took to be a kind of oracle sent from God. But that word was already fulfilled in the birth of a son. Or, secondly, Some other word or message from God to Elkanah or his wife concerning Samuel; for such revelations were frequent in those ages of the church, and were oft vouchsafed by God, concerning such children as were extraordinary persons, or in a special manner devoted to God; as concerning Isaac, Gen 18, and Samson, Judg 13:3-4, and John Baptist, Luke 1:13-14, etc., and others. And so it might be here, though it were not mentioned before, there being many such things in Scripture omitted in their proper places, which afterwards are expressed or implied upon other occasions. Or rather, thirdly, It may be rendered his matter, or thing, i.e. the business concerning the child, that which thou hast promised or vowed concerning him, that he may grow up, and be accepted and employed by God in his service; and that he, when he is fully grown, may not break thy vow, but confirm it.

1 Sam 1:24. Three bullocks; either, first, One to be offered at that time; the other two presented to the priest, whether for his own use, or to be offered afterwards, as he saw fit. Or, secondly, One for a burnt-offering the second for a sin-offering, the third for a peace-offering, of which they might all feast together; for all these sorts seem expedient for this work and time. One ephah of flour, for the meat-offerings belonging to the principal sacrifices, which to each bullock were three tenth deals, or three tenth parts of an ephah, as appears from Num 15:9; Num 28:12; and so nine homers, or nine parts of the ephah, were spent, and the tenth part was either a separate meat-offering, or given to the priest. A bottle of wine, for drink-offerings, according to the manner.

1 Sam 1:25. A bullock; either, first, One of the three at the present, reserving the rest for the future. Or, secondly, The three bullocks mentioned 1 Sam 1:24, to which the article here added, in the Hebrew, seems manifestly to relate; there being no one bullock there, singled out, to which it can belong. And so it is only an enallage of the singular number for the plural, which is frequent.

1 Sam 1:26. Oh my lord; a form of speech to engage favourable attention. As thy soul liveth; the usual form of an oath, as Gen 42:15; 1 Sam 17:55; 1 Sam 20:3; as surely as thou livest: which asseverations seem necessary, because this was some years after it, and was quite forgotten by him.

1 Sam 1:27-28. I have lent him to the Lord, or, given him, etc., i.e. do now give or offer him; for she did not lend him for a time, with a purpose or right to require him again. The words may be rendered thus, And I also asked him, or made myself to ask him. (a usual Hebraism,) for the Lord, i.e. I prayed for this child, not only for myself, and to take away my reproach, but especially that I might have a child to serve and devote to the Lord. And so the following words, as long as he liveth, are not to be joined with this foregoing clause, but with those which come next after them; and that whole clause may be thus rendered, as a consequent upon the former: And, or therefore all the days in which he is, or shall be, he is or shall be lent or given to the Lord; or, as one begged for the Lord, and for his service, and therefore justly given to him. He shall be lent, or rendered, or used as one given in my prayer; for this was the condition of my prayer, that he should be the Lord's. He worshipped; not Eli, who is not mentioned but 1 Sam 1:25, and then only passively, not as speaking or doing any thing; nor Elkanah, of whom here is no mention; but young Samuel, who is the subject spoken of in this and the foregoing verse, and who was capable of worshipping God in some sort, at least with external adoration; of which see on 1 Sam 1:22. And so the particle there is emphatical, signifying that hereby he entered himself into the worship and service of God in that place, to which he was devoted by his parents, and now did devote himself.

1 SAMUEL 2

1 Sam 2:1-10: Hannah's song.

1 Sam 2:11: Samuel ministers before the Lord.

1 Sam 2:12-17: Eli's sons are wicked.

1 Sam 2:20-21: Hannah beareth more children.

1 Sam 2:22-25: Eli reproves his sons, but mildly.

1 Sam 2:27-36: God by a proverb foretelleth the destruction of Eli's house.

1 Sam 2:1. Hannah prayed, i.e. praised God; which is a part of prayer, Col 4:2; 1 Tim 2:1; so it is a synecdochical expression. My heart rejoiceth, or, leapeth for joy; for the words note not only inward joy, but also the outward demonstrations of it. In the Lord, as the author and the master of my joy, that he hath heard my prayer, and accepted my son for his service. Mine horn is exalted; my strength and glory (which are oft signified by a horn, as Ps 89:17,24; Ps 92:10) are advanced and manifested to my vindication, and the confusion of mine enemies. My mouth is enlarged, i.e. opened wide, to pour forth abundant praises to God, and to give a full answer to all the reproaches of mine adversaries; whereas before it was shut through grief and confusion. Over mine enemies, i.e. more than theirs, or so as to get the victory over them, as she saith afterwards. Here she manifests her great prudence, and piety, and modesty, that she doth not name Peninnah, but only her enemies in the general. Because I rejoice in thy salvation; because the matter of my joy is no trivial or worldly thing, but that strange and glorious salvation or deliverance which thou hast given me from my own oppressing care and grief, and from the insolencies and reproaches of mine enemies, in giving me a son, and such a son as this, who shall be serviceable to God, and to his people, in helping them against their enemies, which she presaged, as may be guessed from 1 Sam 2:10.

1 Sam 2:2. There is none holy as the Lord; none so perfectly, unchangeably, and constantly holy, as God hath showed himself to be in this act of grace to me, whereby he hath both checked the proud and mighty, and pleaded the cause of his afflicted servant that trusted in him, and also fulfilled his promise in giving me a son, whom he hath sanctified by his grace to his service; all which are the proper effects of God's holiness. There is none beside thee; not only none is so holy as thou art, but in truth there is none holy (which word is easily understood out of the former clause) besides thee, to wit, entirely or independently, but only by participation from thee. Or, as none have any holiness like thine, so none have ally being besides thee, unless by derivation from thee. Neither is there any rock like our God; thou only art a sure defence and refuge to all that flee to thee, and trust in thee, as I have found by my experience.

1 Sam 2:3. Talk no more so exceeding proudly; thou Peninnah, boast no more of thy numerous offspring, and speak no more insolently and scornfully of me, as thou hast done. She speaks of her in the plural number, brings many because she would not expose her name to censure, but only instruct and reprove her for her good. Arrogancy, Heb. hard speeches, as those are called, Jude 15, harsh, heavy, and not to be borne. Or, the old sayings; either the old proverbs concerning barren women, which thou appliedst to me; or the old reproaches, to which for a long time thou hast accustomed thyself. The Lord is a God of knowledge; he knoweth thy heart, and all that pride, and envy, and contempt of me which thy own conscience knows, and all thy perverse carriages towards me. By him actions are weighed, i.e. he pondereth or trieth all men's thoughts and actions, (for the Hebrew word signifies both,) as a just Judge, to give to every one according to their works; and therefore he hath pitied my oppressed innocency, and rebuked her arrogancy. Or, by him counsels, or actions, or events are disposed or ordered, and not by ourselves; and therefore he things to pass contrary to men's expectations, as now he hath done; he maketh one barren, and another fruitful, when and how it pleaseth him. In the Hebrew text it is lo the adverb; and so the words may be rendered thus, His actions are not, or cannot, be directed, or rectified, or corrected by any others; none can mend his work; he doth every thing best, and in the best season, as now he hath done: or weighed, or numbered; his ways are unsearchable. Or thus, Are not his works right and straight? who can blame his actions? So lo is for halo, as it is 2 Sam 13:26; 2 Kings 5:26; Job 2:10.

1 Sam 2:4. This notes either, 1. The strength of which they boasted. See Ps 44:6; Ps 46:9. Or, 2. Their malicious or mischievous designs. See Ps 7:12; Ps 11:2; Ps 37:14. Or, 3. Their virulent tongues, which are compared to bows that shoot their arrows, even bitter words; as it is said Ps 64:3: compare Jer 9:3. Or, 4. Their procreating virtue, which may well be compared to a bow, both because it is called a man's strength, Gen 49:3, and because children, which are the effects of it, and are as it were shot from that bow, are compared to arrows, Ps 127:4-5. And this seems best to agree with the following verse. They that stumbled; or, were weak, or feeble, in body and spirit, that had no strength to conceive, which was once Sarah's case, Heb 11:11; or to bring forth, which was Israel's condition under Hezekiah, 2 Kings 19:3. Are girt with strength; are enabled both to conceive and to bring forth, as the church was, Isa 66:9.

1 Sam 2:5. Have hired themselves out for bread, through extreme necessity, into which they are fallen from their greatest plenty. It is the same thing which is expressed both in divers metaphors in the foregoing and following verses, and properly in the latter branch of this verse. Ceased, i.e. ceased to be such, to wit, hungry; the hungry failed; there was none of them hungry or indigent. Seven, i.e. many, as seven is oft used. She speaks in the prophetic style, the past time for the future; for though she had actually born but one, yet she had a confident persuasion that she should have more, which was grounded either upon some particular assurance from God, or rather upon the prayer or prediction of Eli; which, though it be mentioned after this song, 1 Sam 2:20, yet in all probability was spoken before it, even upon the parents' presentation of the child to Eli, 1 Sam 1:25, it not being likely that she would sing this song in Eli's presence, or before he had given his answer to her speech delivered 1 Sam 1:26-28, there being nothing more frequent than such transpositions in Scripture. And the experience she had of the strange and speedy accomplishment of his former prophecy made her confidently expect the same issue from the latter. She that hath many children, i.e. Peninnah. Is waxed feeble; either because she was now past childbearing, and impotent for procreation; or because divers of her children, which were her strength and her glory, were dead, as the Hebrew doctors relate.

1 Sam 2:6. Killeth, and maketh alive; either, 1. Diverse persons; he killeth one, and maketh another alive. Or, 2. The same person whom he first killeth, or bringeth very nigh unto death, he afterwards raiseth to life. Me, who was almost overwhelmed and consumed with grief, he hath revived. The name of death, both in sacred Scripture and profane writers, is oft given to great calamities; as Isa 26:19; Ezek 37:11; Rom 8:36.

1 Sam 2:7-8. Out of the dust, i.e. out of their low and miserable condition, as this phrase is used, 1 Kings 16:2; Ps 113:7 Compare Job 16:15; Ps 22:15. From the dunghill; from the most sordid place and mean estate. Compare 1 Kings 16:2; Job 36:11; Ps 7:5. Dunghill; which the poor are said to embrace, Lam 4:5. To make them inherit; not only possess themselves, but transfer them to their posterity, as hath oft happened in the world; or, possess. The throne of glory, i.e. a glorious throne or kingdom. The pillars; either, 1. The foundations of the earth, which God created and upholds, and wherewith he sustains the earth find all its inhabitants, as a house is supported with pillars; and therefore it is not strange if he disposeth of persons and things therein as he pleaseth. Or, 2. The princes or governors of the earth, which are called the corners, or cornerstones, of a land or people, Judg 20:2; 1 Sam 14:38; Zeph 3:6, and are fitly called pillars, because they uphold the world, and keep it from sinking into confusion. See Ps 74:2; Jer 1:18; Rev 3:12. And these are here said to be the Lord's, by creation and constitution, because he advanceth them to their state, and preserves them in it, Prov 8:15-16, and puts the world, or the kingdoms of the world, upon them, as burdens upon their shoulders: see Isa 9:6.

1 Sam 2:9. The feet, i.e. the steps or paths, their counsels and actions, he will keep, i.e. both uphold, that they may not fall, at least, into mischief or utter ruin; and direct and preserve from wandering, and from those fatal mistakes and errors that wicked men daily run into. Shall be silent; shall be put to silence: they who used to open their mouths wide against heaven, and against the saints, shall be so confounded with the unexpected disappointment of all their hopes, and with God's glorious appearance and operations for his people, that they shall have their months quite stopped, and sit down in silent amazement and consternation: see Isa 15:1; Jer 8:14; Jer 47:5-6. In darkness; both inward, in their own minds, which are wholly in the dark, perplexed by their own choice and counsels, not knowing what to say or do; and outward, in a state of deepest distress and misery. By strength shall no man prevail, to wit, against God, or against his saints, as the wicked were confident they should do, because of their great power, and wealth, and numbers; whereas God's people were mean, and impotent, and helpless. And particularly, Peninnah shall not prevail against me by that strength which she hath, or thinks to have, from her numerous offspring. But it is to be observed, that although Hannah takes the rise of this song from her own condition, yet she extends her thoughts and words further, even to the usual methods of God's providence in the government of the world.

1 Sam 2:10. The adversaries of the Lord; and of his people; especially the Philistines, who at this time were the chief oppressors of Israel. Shall be broken to pieces these and the following words are prophetical of what God was about to do: they who are now our lords, shall be subdued. Out of heaven, i.e. out of the clouds or air, which is oft called heaven. Shall he thunder upon them; as was done, 1 Sam 7:10. Shall judge, i.e. shall condemn and punish, as that verb by a synecdoche is oft used. Of the earth, or, of the land, to wit, the Philistines who dwelt in the utmost borders of Canaan, even upon the seacoast. Unto his king; either, 1. Unto the judge or ruler whom he shall set up for the protection and deliverance of his people; the word king being elsewhere so taken. Or, 2. The King properly so called; and so she prophesieth, that Israel should have a king, and that there should be a great difference between king and king; between the people's king, Saul, whom they would obstinately and passionately desire, by whom therefore they should have but little relief; and God's king, David, whom God would choose as a man after his own heart, and whom he would strengthen and assist so, as by his hands to break all his enemies to pieces. Exalt the horn, i.e. increase or advance the strength. Of his anointed, i.e. of his king. The same thing repeated in other words, although it may have a mystical sense and respect to Christ, the singular anointed one of God, and the special King of his people, whom all their other kings did typify and represent, and from whom they received authority and power.

1 Sam 2:11. In some way agreeable to his tender years, as in singing, or playing upon instruments of music, as they used then to do in God's service; or lighting the lamps, or some other way. For I suppose Samuel was not brought to the tabernacle in such tender years as some think; of which see on 1 Sam 1:22. Before Eli the priest, i.e. under the inspection and by the direction and instruction of Eli.

1 Sam 2:12. To wit, practically, i.e. they did not acknowledge honour, regard, love, or serve God; for so words of knowledge are commonly used in Scripture: see Rom 1:28; 1 Cor 15:34; Titus 1:16

1 Sam 2:13. Offered, i.e. presented it to the Lord, to be offered by the priest. While the flesh was in seething; for as the Lord's part of the peace-offerings was burnt upon the altar, so the priest's and offerer's parts were to be sodden.

1 Sam 2:14. All that the fleshhook brought up the priest took for himself; not contented with the breast and shoulder which were allotted them by God, Exod 29:27-28; Lev 7:31, they took also part of the offerer's share; and besides, they snatched their part before it was heaved and waved, contrary to Lev 7:34.

1 Sam 2:15. The fat, and the other parts to be burnt with it. See Lev 3:3-4,9; Lev 7:31. So this was an additional injury; for lest the fork should mistake and injure them, they took such parts as they best liked whilst it was raw, when it might be better discerned.

1 Sam 2:16. Take as much as thy soul desireth; we are content to relinquish our parts to thee, only let not God be wronged of his due.

1 Sam 2:17. The sin of the young men was very great; because they violently took away both man's and God's dues, and this before their time, and that with manifest contempt of God and men; and all this merely for the gratifying of their sensual appetite. Before the Lord, i.e. even in the place of God's special presence, where he saw and observed all their miscarriages; which argues the height of impiety and imprudence. Men abhorred the offering of the Lord; they neglected and abhorred the practice of carrying up sacrifices to be offered, which they knew would be so grossly abused; and which, as they might think, would be rejected and abhorred by God himself; and therefore they would not contribute to the priests' sin, and the corruption of God's worship, but judged it better to neglect the thing, than to expose it to the priests' depravation; wherein yet they erred, as we see, 1 Sam 2:24.

1 Sam 2:18. Ministered, i.e. performed his ministration carefully and faithfully, not corrupting nor abusing it, as Eli's sons did. Before the Lord; in God's tabernacle; or as in God's presence, sincerely and regularly, with God's approbation. Compare Gen 17:1; 2 Chron 26:4. A linen ephod; a garment used in God's service, and allowed not only to the inferior priests and Levites, but also to eminent persons of the people, as 2 Sam 6:11, and therefore to Samuel, who, though no Levite, was a Nazarite, and that from his birth.

1 Sam 2:19. A little coat, suitable to his age and stature, to be worn ordinarily; for coats were their usual garments. See Gen 3:21; Gen 37:3; 2 Sam 15:32; Song 5:3; Dan 3:21; Luke 3:11; Luke 9:3. Knowing that he could not yet do much service, she would not have him too burdensome to the tabernacle, and therefore she yearly provided him with a coat, which was the chief and upper garment; and under that his other garments possibly are comprehended.

1 Sam 2:20. As their superior, and God's high priest, Eli blessed them in God's name, and they received his blessing by faith, which made it effectual, 1 Sam 2:21. Seed, i.e. a child, or rather children, as the event showed. For the loan which is lent to the Lord, or, for the petition, i.e. the thing desired, to wit, the child; which she, thy wife, asked of the Lord; or, for the Lord, as 1 Sam 1:28, to whom accordingly she hath given them. And therefore as she asked him not so much for herself, for she seldom sees him, as for the Lord, to whose service she hath wholly devoted him; so now I pray that God would give you other children, for both your comfort and enjoyment.

1 Sam 2:21. Visited, to wit, in mercy, and with his blessing, as that word is used, Gen 21:1; Exod 13:19; Jer 15:15; not in anger, as it is taken Exod 32:34; Lev 26:16. Grew; not only in age and stature, but especially in wisdom and goodness, as Luke 1:15. Or, was magnified; or grew great, famous and acceptable, as 1 Sam 2:26. Before the Lord; not only before men, who might be deceived, but in the presence and judgment of the all-seeing God.

1 Sam 2:22. Eli was very old; and therefore unfit either to manage his office himself, or to make a diligent inspection into the carriage of his sons in holy administrations; which gave them opportunity for their wickedness. All that his sons did unto all Israel; whom they injured in their offerings, and alienated from the service of God. Assembled, or warred; which expression is used of them, either because they came to the service and worship of God in the tabernacle, which is often called a warfare; or because they came in considerable numbers, and due order, like to an army. At the door; the place where all the people, both men and women, waited when they came up to the service of God, 1 Sam 1:9,12; Luke 1:10, because they could not have admittance into the tabernacle, and because the altar on which their sacrifices were offered was by the door. Hence it seems probable that these women were not such as devoted themselves to the service of God and of his tabernacle, either by fasting and prayer, etc., or by sewing, spinning, etc., which, if then there were any such, had their stations not at the door, but in divers places allotted to them round about the tabernacle; but of such as came up to worship God at his tabernacle; as women ofttimes did, with their husbands, as here Hannah did, and the blessed Virgin Mary, Luke 2:41, or with their parents. And this exposition may receive strength from Exod 38:8, where the very same phrase is used, and that when the great tabernacle was not yet built: and so there was no occasion for any women to come to the other less tabernacle then used, save only to pray or offer sacrifices.

1 Sam 2:23. Such things, as those above mentioned, 1 Sam 2:13,22. Eli's sin in this matter was not only that he reproved them too gently, and generally, and sparingly; but especially that he contented himself with a verbal rebuke and did not restrain them, as is said 1 Sam 3:13, and inflict those punishments upon them, of putting them out of their priest's office, and cutting them off from God's people; which such high crimes deserved by God's law, and which he as judge
and high priest ought to have done, without all respect of persons. By all this people, that dwell here, or come hither to worship.

1 Sam 2:24. Words too mild for such diabolical actions. Ye make the Lord's people to transgress; either, 1. The women that by your instigation were drawn to folly. Or, 2. Others who are easily brought to follow your pernicious example. Or, 3. Other persons of pious and honest minds, whom therefore he calls the Lord's people by way of distinction from the children of Belial, who were so highly offended with the great dishonour done to God and to his worship, and with the horrible wickedness of the priests, that upon that occasion they were hurried into the other extreme, and lived in the neglect and contempt of their own indispensable duty of offering sacrifices, because they came through the priests' hands.

1 Sam 2:25. If one man sin against another, by doing any injury. The judge shall judge him; the magistrate shall by his sentence end the difference, and both parties shall acquiesce in his determination, and so the breach shall be made up. The sense is, if only man be wronged, man can right it, and reconcile the persons. If a man sin against the Lord, to wit, in such manner as you have done, directly and immediately, in the matters of his worship and service, wilfully and presumptuously. Who shall entreat for him? the offence is of so high a nature, that few or none will dare to intercede for him, but will leave him to the just judgment of God. He speaks after the manner of men, who do oft intercede with the prince for such as have injured any private person; but will not presume to do so when the injury is committed against his own person. The words are, and may be thus rendered, Who shall judge for him? Who shall interpose himself as umpire, or arbitrator, between God and him? Who shall compound that difference? None can or dare do it, and therefore he must be left to the dreadful, but righteous judgment of God; which is your case and misery. Because the Lord would slay them, i.e. because God hath determined to destroy them for their many and great sins; and therefore would not and did not give them grace to hearken to Eli's counsel, and to repent of their wickedness, but hardened their hearts to their destruction.

1 Sam 2:26. He grew better in bad times, which is remembered to his commendation.

1 Sam 2:27. A man of God, i.e. a prophet or preacher sent from God. See 1 Tim 6:11; 2 Tim 3:17; 2 Pet 1:21. Who this was is not revealed by God, and therefore it is vain to inquire, and impossible to determine. Did I plainly appear? did I indeed show such a favor, and appear so evidently and gloriously to thee, and for thee, and is this thy requital? unto the house of thy father, i.e. unto Aaron the chief of thy father's house. When they were in Egypt: see Exod 4:27. Pharaoh's house, i.e. either, 1. In Pharaoh's land; the whole kingdom being, as it were, one great family, whereof Pharaoh was the master. Or, 2. In Pharaoh's court, where Aaron might probably be at the time of this revelation, either to answer to some accusation against him or his brethren, or to beg some relaxation of the rigour, or for some other occasion.

1 Sam 2:28. Did I choose him, to wit, Aaron thy father? whereby he shows what he meant by his father's house. An ephod; that golden ephod which was peculiar to the high priest. All the offerings made by fire, i.e. all the priest's part of the offerings. He only had the office, and he had the whole benefit.

1 Sam 2:29. Wherefore kick ye at my sacrifice; using them irreverently, contemptuously, and profanely; both by abusing them to your own luxury, and by causing the people to abhor and neglect them? He chargeth Eli with his sons' faults. Honourest thy sons above me; permitting them to dishonour and injure me, by taking my part to themselves; choosing rather to offend me by thy connivance at their sin, than to displease them by severe rebukes, and effectual restraints, and just punishments; and so prefer their will, and pleasure, and honour, before mine. To make yourselves fat; to pamper yourselves. This you did not out of any necessity, but out of mere luxury. The chiefest of all the offerings; not contented with those parts which I had allotted you, you invaded those choice parts which I reserved for myself.

1 Sam 2:30. I said indeed. Question. Where or when did God say this? Answer. Either, 1. When he made that promise for the perpetuation of the priesthood in Aaron's family, Exod 28:43; Exod 29:9. Objection. If Eli and all his family had been cut off, yet that promise had been made good in Eleazar's family: how then was that promise recalled by this sentence against Eli? Answer. It was recalled and made void, though not absolutely and universally to all Aaron's family, yet respectively to Eli and his family, which were wholly excluded from the benefit of it, wherein otherwise they should have shared; even as God's keeping of the Israelites out of Canaan and in the wilderness for forty years, and destroying them there, is called his breach of promise, Num 14:31, although the promise of Canaan was not simply made void to all the Israelites, but only to that evil generation of them; or as God's covenant with David, and with his seed, of which God saith that it should stand fast, Ps 89:28, and that he would not break nor alter it, 1 Sam 2:34, yet is said to be made void, 1 Sam 2:35, to wit, in regard of some particular branches or members of that family. Or, 2. To Eli himself, or to his father, when the priesthood was translated from Eleazar's to Ithamar's family, for some cause not mentioned in Scripture, but most probably for some great miscarriage of some of them. If it be said that there is no such promise recorded in Scripture, it may be so replied, That there are many sayings and doings noted in Holy Scripture which were not spoken of in their proper times and places, as Gen 24:51; Gen 42:21; Hos 12:4; Luke 11:49; Acts 20:25. So the sense of the place may be this, That promise and privilege of the perpetuation of the priesthood in Phinehas and his family, made to them Num 25:12-13, namely, upon condition of his and their faithfulness in their office, which is plainly understood, I now take away from that family for their wickedness, and I transfer it to thee and thine, and will fix it there upon the same condition. Should walk before me, i.e. minister unto me as high priest. Walking is oft put for discharging one's office; before me may signify that he was the high priest, whose sole prerogative it was to minister before God, or before the ark, in the most holy place. For ever; as long as the Mosaical law and worship lasted, as that phrase is oft used. Be it far from me, to wit, to fulfil my promise, which I repent of, and hereby retract. Them that honour me; that worship and serve me with reverence and godly fear, and according to my will, which I esteem as an honour done to me. I will honour; I will advance them to honour, and maintain them in it. They that despise me; not formally and directly; for so Eli's sons did not despise God; but indirectly and by consequence, by presumptuous disobedience of my commands; by defiling and disgracing my worship and ordinances, either by transgressing the rules I have given them therein, or by their ungodly and shameful conversation; and by making my service contemptible and abominable to others through their scandals: all which are manifest arguments of contempt of God, and are so called, as Num 11:20; 1 Sam 12:9-10; Mal 1:8, and all which were eminently found in Eli's sons. Shall be lightly esteemed, both by God and men.

1 Sam 2:31. I will cut off thine arm, i.e. I will take away thy strength, which is oft signified by the arm, as Job 22:8; Ps 37:17, or all that in which thou placest thy confidence and security; either, 1. The ark, which is called God's strength, Ps 78:61, and was Eli's strength, who therefore was not able to beat the very tidings of the loss of it, 1 Sam 4:18. Or, 2. His priestly dignity or employment, whence he had all his honour and substance. Or rather, 3. His children, to whom the words following here, and in the succeeding verses, seem to confine it, who are the strength of parents: see Gen 49:3; Deut 21:17; Ps 127:4-5. The arm of thy father's house, i.e. thy children's children, and all thy family; which was in great measure accomplished, 1 Sam 22:16, etc. There shall not be an old man in thine house; they shall generally be cut off by an untimely death before they be old.

1 Sam 2:32. So the sense is, Thou shalt see, not in thy person, but in thy posterity, (it being most frequent in Scripture to attribute that to parents which properly belongs to their posterity only; as Gen 17:8; Gen 27:29,40) an enemy, i.e. thy competitor, or him who shall possess that place of high trust and honour which now thou enjoyest, (such persons being through man's corrupt nature esteemed as a man's worst enemy,) in my habitation, i.e. in the sanctuary. And then he adds by way of aggravation, that this sad accident should happen in all the wealth when God shall give Israel, i.e. in a time when God should eminently bless Israel, and make good all his promises to them, which was in Solomon's days, when Abiathar of Eli's race was put out of the high priesthood, and Zadok was put in his place, 1 Kings 2:27,35, when the priesthood was most glorious, and most profitable, and comfortable, and therefore the loss of it more deplorable. But the words may be otherwise rendered, as is noted in the margin of our English Bibles: Thou shalt see, to wit, in thy own person, the affliction, or oppression, or calamity of my habitation, i.e. either of the land of Israel, wherein I dwell; or of the sanctuary, called the habitation by way of eminency, whose greatest glory the ark was, 1 Sam 4:21-22, and consequently, whose greatest calamity the loss of the ark was; for, or instead of all that good wherewith God would have blessed Israel, or was about to bless Israel; having raised up a young prophet, Samuel, and thereby given good grounds of hope that he intended to bless Israel, if thou and thy sons had not hindered it by your sins, which God was resolved severely to punish. So this clause of the threatening concerns Eli's person, as the following concerns his posterity. And this best agrees with the most proper and usual signification of that phrase, Thou shalt see. For ever, i.e. as long as the priesthood continues in thy family, or as long as the Levitical priesthood lasts.

1 Sam 2:33. The man of thine, i.e. those of thy posterity. From mine altar, i.e. from attendance upon mine altar; whom I shall not destroy, but suffer to live, and wait at the altar. Shall be to consume thine eyes, and to grieve thine heart; shall be so forlorn and miserable, that if thou wast alive to see it, it would grieve thee at the very heart, and thou wouldst consume thine eyes with weeping for their calamities. So the phrase is like that of Rachel weeping for her children, Jer 31:15, which were slain long after her death. The increase of thine house, i.e. thy children. In the flower of their age; about the thirtieth year of their age, when they were to be admitted to the plenary administration of their office, Num 4:3, then they shall die.

1 Sam 2:34. This shall be a sign unto thee, to wit, of the certain truth of those sad predictions; and it was fulfilled, 1 Sam 4:11.

1 Sam 2:35. A faithful priest, to wit, of another line, as is necessarily implied by one total removal of that office from Eli's line, before threatened. The person designed is Zadok, one eminent for his faithfulness to God and to the king, who, when Abiathar, the last of Eli's line, was deposed by Solomon, was made high priest in his stead, 1 Kings 2:27,35; 1 Chron 29:22. That shall do according to that which is in mine heart; and shall not dishonour or disobey me to gratify his sons, as thou hast done. I will build him a sure house, i.e. give him a numerous posterity, as that phrase is used, Exod 1:21; 2 Sam 7:11; 1 Kings 11:38, and confirm that sure covenant of an everlasting priesthood made to Phinehas, of Eleazar's line, Num 25:13, and interrupted for a little while by Eli, and his, of the line of Ithamar, unto him and his children for ever. And this was manifestly verified until the Babylonish captivity, Ezek 44:15; and there is no reason to doubt of its continuance in the same line till Christ came. He shall walk, i.e. minister as high priest. Before mine anointed; either, first, Before king Solomon, who was anointed king, 1 Kings 1:39, and before the succeeding kings, who are commonly called anointed, or the Lord's anointed, as 1 Sam 12:3,5; 1 Sam 24:6,10; Ps 89:38,51; Lam 4:20. Or rather, secondly, Before Jesus Christ; first, Because this title of Anointed, or Christ, or Messias, (both which words signify only the Anointed,) is most frequently and eminently ascribed to Christ, both in the Old and New Testament, and therefore it is most reasonable to understand it of him, when there is nothing in the text or context which determines it to any other. Secondly, Christ is the main scope and design, not only of the New, but of the Old Testament, which in all its types and ceremonies represented Christ; and particularly, the high priest was an eminent type of Christ, and did represent his person, and act in his name and stead, and did mediately what John Baptist did immediately, go before the face of the Lord Christ; and when Christ did come, that office and officer was to cease. Thirdly, The high priest is seldom or never said to walk or minister before the kings of Israel or Judah, but constantly before the Lord, and consequently before Christ, who as he was God blessed for ever, Rom 9:5, was present with, and the Builder and Governor of, the ancient church of Israel, as is manifest from Acts 7:35; 1 Cor 10:4; Heb 3:3-6, and many other places; and their temple is particularly called his temple, Mal 3:1, because all the temple worship was performed in his presence, and had a special respect unto him, and therefore the high priest is most properly said to walk before him.

1 Sam 2:36. Crouch to him, in way of humble supplication. See 1 Kings 2:26; A morsel of bread; whereas before they were so nice and delicate, that my liberal allowance could not satisfy them, but they must have their meat raw and fat, etc., above, 1 Sam 2:13-16; so the punishment is suited to the nature of their sin. Into one of the priests' offices; into the meanest office belonging to it. See Ezek 44:10-11, etc. Question. How could they be reduced to so great straits, seeing, though they lost the high priesthood, they still were inferior priests, and had a right to those plentiful provisions which belonged to that order? Answer. First, They might be degraded, not only from the office of the high priest, but also from that of the inferior priests, and consequently might forfeit and lose all the privileges belonging to their office. Secondly, This might be from the tyranny and violence of some of the succeeding priests of Eleazar's line towards that other line, which had long stood in competition with them, and had for a season got away the priesthood from them; for this text only relates the matter of fact, but doth not express an approbation of it.

1 SAMUEL 3

1 Sam 3:1-9: The Lord calleth Samuel three times; he knows not God's voice, but thinks it to be Eli who calls him; runs to him, who instructs him.

1 Sam 3:10: At the fourth call he answers.

1 Sam 3:11-14: God acquainteth Samuel with the destruction of Eli's house.

1 Sam 3:15-18: Samuel in the morning discovers it to Eli, at his request: Eli's submission.

1 Sam 3:19-21: All Israel acknowledgeth Samuel for a prophet.

1 Sam 3:1. Before Eli, i.e. under his inspection and direction, which, being so young, he needed. The word of the Lord, to wit, the word of prophecy, or the revelation of God's will to and by the prophets. Was precious, i.e. rare or scarce, such things being most precious in men's esteem, whereas common things are generally despised. There was no open vision; God did not impart his mind by way of vision or revelation openly, or to any public person, to whom others might resort for satisfaction, though he might or did privately reveal himself to some pious persons for their particular direction. This is here premised as a reason why Samuel understood not, when God called him once or twice.

1 Sam 3:2. In his place; in the court of the tabernacle. He could not see, to wit, clearly and distinctly. This is added as an evidence of his old age, partly to show God's contempt of him, notwithstanding his venerable age, and his preferring the child Samuel before him in this vision; and partly as the reason why Samuel so readily ran to him upon the first call, because his great age made him more to need his servants' help.

1 Sam 3:3. Ere the lamp of God went out; before the lights of the golden candlestick were put out, i.e. in the night season, or before the morning, when they were put out, as they were lighted in the evening, Exod 27:21; Lev 24:3; 2 Chron 13:11. In the temple, i.e. in the tabernacle, which is sometimes called the temple, as being of the same use and significancy. Samuel was laid down to sleep; not that this happened when he first lay down, but whilst he was lying there.

1 Sam 3:4-5. He ran; showing his great faithfulness and diligence in the service, either of the Lord, or of his master Eli.

1 Sam 3:6-7. Either, first, He was not acquainted with God in that extraordinary or prophetical way. Or rather, secondly, He did not yet understand, any more than before, that it was not Eli, but God, who spake to him. And this ignorance of Samuel's served God's design, that his simplicity might give Eli the better assurance of the truth of God's call and message to Samuel.

1 Sam 3:8. He arose and went to Eli; he persists in the same readiness to obey and serve him and was not discouraged or driven from his duty by his double mistake and disappointment. Eli perceived, by the consideration of Samuel's piety, of the sanctity of the place adjoining, from whence God had ofttimes spoken, and of the solitude of the place, where there was no human person besides himself who could or would have called Samuel in that manner.

1 Sam 3:9. Thy servant heareth, i.e. I am ready to hear what thou speakest, and to do what thou requirest.

1 Sam 3:10. The Lord came; before, he spake to him at a distance, even from the holy oracle between the cherubims; but now, to prevent all further mistakes, the voice came near to him, as if the person speaking had been present with him. And stood; before, the voice passed by him, now the speaker fixeth his abode with him for a time, till he had uttered his whole mind to him. As at other times; as he had done before. Samuel, Samuel; his name is here doubled, to engage him to the more speedy and diligent attention.

1 Sam 3:11. I will do a thing: those things which are related in the next chapter, which though done by the Philistines, God here ascribes to himself, because he was the first and chief cause of it, by withdrawing his helping hand from Israel, and by delivering the ark, and Eli's two sons, and the rest of people, into his and their enemies' hands. Both the ears of every one that heareth it shall tingle; which will be so terrible, that not only those that feel it shall groan under it, but those that only hear the report of it shall be struck with such amazement and horror, which will make their heads and hearts ache. A metaphor from him, who being surprised with some great and hideous noise, such as thunder or great guns, his head is much affected with it, and the sound or tingling of it abides in his ears a good while after it. This phrase is used also 2 Kings 21:12; Jer 19:3.

1 Sam 3:12. In that day; in that time which I have appointed for this work, which was about twenty or thirty years after this threatening. So long space of repentance God allows to this wicked generation to make their peace with God, and prevent the execution, as others did in like cases. All things which I have spoken, by that prophet, 1 Sam 2:27. When I begin, I will also make an end; though this vengeance may and shall be delayed for a season, to manifest my patience, and incite them to repentance; yet when once I begin to inflict, I shall certainly go on with it, and not desist till I have made a full end.

1 Sam 3:13. I will judge, i.e. condemn and punish or destroy, as the word judge is oft used, as Gen 15:14; John 3:18; John 16:11. His house; his children and posterity, as is manifest by the story; as the word house is frequently taken, as 2 Sam 7:11; 1 Kings 21:29. So the house of Judah, of Aaron, of David, are oft taken for their posterity. And to build a house, in Scripture use, is to increase their posterity, as Exod 1:21; Deut 25:9; Ruth 4:11. Compare Gen 16:2; Gen 30:3. For ever; till they be utterly rooted out; or for a long time, as that phrase is oft used. Which he knoweth; either by the information of the prophet, 1 Sam 2:27, etc., or by his own guilty and self-accusing conscience. But these and the foregoing and following words may well be and are rendered thus; for this iniquity, because he knew (both by common fame, and by his own observation) that his sons, etc. He cannot pretend ignorance, or want of proof of their wickedness, which aggravates his sin. Vile; not only hateful to God, but contemptible to all the people, whereby they also brought their sacred office and God's holy ordinances into contempt. Heb. cursed themselves, or made themselves execrable or accursed, both to God and men: by their lewd and cursed practices they put themselves under the curse of God, by such a gross violation of God's commands: compare Josh 6:18; Josh 7:12-13. This expression may be used by way of reflection upon their father, because he did not denounce the curse of God against them, nor put them out of the priesthood, as accursed persons, although they were so vile, that they had prevented their father's censure, and meritoriously cast themselves out, and cut themselves off from the priesthood and congregation of the Lord, which their father should have done judicially. He restrained them not; he contented himself with a cold and gentle reproof, and did not severely rebuke, and punish, and effectually restrain them from their abominable courses, nor use that authority which God had given him, as a father, as a high priest, and as a judge, or chief magistrate, against them, as by the law of God he was obliged to do.

1 Sam 3:14. I have sworn; which might be done before, though it be mentioned here only. Or, I do swear; the past tense being commonly put for the present in the Hebrew tongue. Unto the house, or, concerning, as the prefix lamed is oft used, as Exod 14:3; Exod 18:7; 2 Sam 11:7; Ps 91:11, compared with Matt 4:6. Shall not be purged with
sacrifice, i.e. the punishment threatened against Eli and his family shall not be prevented or hindered by all their sacrifices, as they fondly imagine, but shall infallibly be executed.

1 Sam 3:15. Opened the doors of the house of the Lord: although the tabernacle, whilst it was to be removed from place to place in the wilderness, had no doors, but consisted only of curtains, and had only hangings before the entrance, instead of doors; yet when it was settled in one place, as now it was in Shiloh, where it had been for a long time, it is more than probable, both from this place, and by comparing 1 Sam 1:9; 2 Sam 6:17, and from the nature and reason of the thing, that it was enclosed within some solid building, which had doors, and posts, and other parts belonging to it. The vision, i.e. the matter of the vision or revelation, partly from the reverence and respect he bore to his person, to whom he was loth to be a messenger of such sad tidings; partly lest if he had been hasty to utter it, Eli might think him guilty of arrogancy or secret complacency in his calamity, which was like to tend to Samuel's advancement. And not being commanded by God to acquaint Eli herewith, he prudently suspended the publication of it till a fit occasion were offered, which he might reasonably expect in a very little time, knowing that Eli would be greedy to know the matter of that revelation, the preface whereof he was acquainted with; and that it would be less offensive, and therefore more useful to Eli, when he saw that Samuel was not puffed up with it, nor forward to vent it, until Eli forced it from him.

1 Sam 3:16-17. God inflict the same evils upon thee, which I suspect he hath pronounced against me, and greater evils too. Or, God do so, i.e. let God deal with thee so severely, as I cannot, or am loth to express. So it is a kind of aposiopesis, usual in oaths and in adjurations. The same phrase is in Ruth 1:17. Thus he adjures him to utter the whole truth, as was usual among the Hebrews, as 1 Kings 22:16; Matt 26:63.

1 Sam 3:18. This severe sentence is from the sovereign Lord of the world, who hath an absolute power and right to dispose of me and all his creatures as he pleaseth, to whose good pleasure I therefore freely submit: from Israel's God, who was known by this name of Jehovah, who is in a special manner the ruler of the people of Israel, to whom it properly belongs to punish all mine offences, whose chastisement I therefore accept.

1 Sam 3:19. Samuel grew, as in stature, so in wisdom and piety, and God's favour, and reputation with the people. Fall to the ground, i.e. want its effect or success; God made good all his predictions. A metaphor from precious liquors, which when they are spilt upon the ground, are altogether useless and ineffectual. This phrase is oft used, as Josh 21:45; Esther 6:10, etc.

1 Sam 3:20. From Dan even to Beersheba; through the whole land, from the northern bound, Dan, to the southern, Beersheba; which was the whole length and largest extent of the land. See Judg 20:1-2; 2 Sam 17:11. Knew, both by Eli's testimony, and particular relation of the foregoing history, to the people that came from all parts; and by succeeding revelations made to him, whereof mention is made in the next verse, which though placed after, might be done before.

1 Sam 3:21. Or, did use to reveal his mind to Samuel. By the word of the Lord, i.e. by his word, the noun for the pronoun, which is frequent, as Lev 14:15, etc.; by his word of command, which he chose to deliver to Israel by his mouth, as it here follows; or by his word of prophecy concerning future events.

1 SAMUEL 4

1 Sam 4:1-2: The Israelites are smitten by the Philistines at Ebenezer.

1 Sam 4:3-8: They fetch the ark from Shiloh; receive it with a great shout, to the terror of the Philistines;

1 Sam 4:9-11: who yet take courage, and a second time beat the Israelites: the ark is taken; the two sons of Eli are slain;

1 Sam 4:12-18: which Eli hearing, falleth backward from his seat, and breaketh his neck.

1 Sam 4:19-22: His daughter-in-law falls in labour, nameth her son Ichabod, and dieth.

1 Sam 4:1. The word of Samuel, i.e. the word of the Lord revealed to Samuel, and by him to the people; either, first, The prophetical word mentioned before, 1 Sam 3:11, etc., which is here said to come, or to come to pass, as it was foretold, to all Israel. But the subject of that prophecy was not all Israel, but Eli and his house, as is evident. Or rather, secondly, A word of command, that all Israel should go forth to fight with the Philistines, as the following words explain it, that so they might be first humbled and punished for their sins, and so prepared by degrees for their future deliverance. Against the Philistines; or, to meet the Philistines, who having by this time recruited themselves after their great loss by Samson, Judg 16:30, and perceiving an eminent prophet arising among them, by whom they were likely to be united, counselled, and assisted, thought fit to suppress them in the beginning of their hopes and designs of rescuing themselves from their power. Ebenezer; a place so called here (by anticipation) from a following event, 1 Sam 7:12. Aphek; a city so called in the tribe of Judah, Josh 15:53, upon the borders of the Philistines' country; not that Aphek in Asher, Josh 19:30; Judg 1:31, which was very remote from them.

1 Sam 4:2. When they joined battle, Heb. when the battle was spread, i.e. when the two armies had drawn forth themselves into military order, and put themselves into the usual posture for fighting, and began to fight in their several places.

1 Sam 4:3. Wherefore hath the Lord smitten us today before the Philistines, seeing our cause is so just, our own just and necessary defence from God's and our enemies, and we
came not forth to battle by our own motion, but by God's command delivered by Samuel? This was strange blindness, that when there was so great a corruption in their worship and manners, 1 Sam 2, and such a defection to idolatry, 1 Sam 7:3; Ps 78:58, they could not see sufficient reason why God should suffer them to fall by their enemies. The ark of the covenant of the Lord; that great pledge of God's presence and help, by whose conduct our ancestors obtained success, Num 10:35; Num 14:44; Josh 6:4. Instead of the performance of moral duties, humbling themselves deeply for and purging themselves speedily and thoroughly from all their sins, for which God was displeased with them, and now had chastised them, they take an easier and cheaper course, and put their trust in their ceremonial observances, not doubting but the very presence of the ark would give them the victory; and therefore it is no wonder they meet with so sad a disappointment.

1 Sam 4:4. That they might bring from thence the ark; which it may seem they should not have done without asking counsel of God, which they might easily have done by Samuel. Hophni and Phinehas were there; either, first, in the camp; or rather, secondly, in Shiloh. With the ark; attending upon it, instead of their aged father.

1 Sam 4:5. Partly from their great joy and confidence of success; and partly in design to encourage themselves, and terrify their enemies.

1 Sam 4:6. They understood, by information from the Israelites, who would readily tell them of it to affright them.

1 Sam 4:7. God is come, to wit, in and with his ark; or they give the name of God to the ark, before which he was worshipped, as they used to do to the images of their false gods. There hath not been such a thing heretofore; not to our knowledge, or not in our times; for the forementioned removals of the ark were before it came to Shiloh.

1 Sam 4:8. These mighty Gods; they secretly confess the Lord to be higher and greater than their gods, and yet against their knowledge presume to oppose him. They mention the wilderness, not as if all the plagues of the Egyptians came upon them in the wilderness, but because the last and sorest of all, which is therefore put for all, to wit, the destruction of Pharaoh and all his host, happened in the wilderness, namely, in the Red Sea, which having the wilderness on both sides of it, Exod 13:18,20; Exod 15:3,11; Exod 15:22, etc., may well be said to be in the wilderness. Although it is not strange if these heathens did mistake and misreport some circumstance in a relation of the Israelitish affairs, especially some hundreds of years after they were done, such mistakes being frequent in divers heathen authors treating of those matters, as Justin, and Tacitus, and others.

1 Sam 4:9. Quit yourselves like men; since you can expect no relief from your gods, who are not able to resist theirs, it concerns you to put forth all your strength and courage, and once for all to act like brave and valiant men.

1 Sam 4:10. Into his tent, i.e. to his habitation, called by the ancient name of his tent. Before they lost but four thousand, now in the presence of the ark thirty thousand, to teach them that the ark and ordinances of God were never designed for sanctuaries or refuges to impenitent sinners, but only for the comfort and relief of those that repent. Horsemen are not mentioned; either, first, Because they had few or none, God having forbidden the multiplication of their horses, Deut 17:16, and the Philistines, their lords and oppressors, having taken away what they had. Or, secondly, Because they fled away, as is usual in such cases, whilst the footmen were more easily overtaken.

1 Sam 4:11. The ark of God was taken; which God justly and wisely permitted; partly, to punish the Israelites for their profanation of it; partly, that by taking away the pretences of their foolish and impious confidence, he might more deeply humble them, and bring them to true repentance; partly, that the Philistines might by this means be more effectually convinced of God's almighty power, and of their own and their gods' impotency, and so a stop might be put to their triumphs and insultations, and to their rage against the poor Israelites, whom otherwise in human appearance they might easily have rooted out. Thus as God was no loser by this event, so the Philistines were no gainers by it; and Israel, all things considered, received more good than hurt by it, as we shall see.

1 Sam 4:12. The usual rites in great sorrows. See Gen 37:29; Josh 7:6, etc.; 2 Sam 1:2,11.

1 Sam 4:13. Eli sat upon a seat; placed there on purpose for him, that he might soon receive the tidings, which he longed for. His heart trembled for the ark of God; whereby he discovered a public and generous spirit, and a fervent zeal for God, and for his honour and service, which he preferred before all his natural affections and worldly interests, not regarding his own children in comparison of the ark, though otherwise he was a most indulgent father, and had reason to believe that they went out like sheep for the slaughter, according to Samuel's prediction.

1 Sam 4:14-16. I am he that came out of the army; I speak not what I have by uncertain rumours, but what mine eyes were witnesses of.

1 Sam 4:17-18. He fell from off the seat backward; being so oppressed with grief and astonishment, that he had no strength left to support him. By the side of the gate, to wit, the gate of the city, which was most convenient for the speedy understanding of all occurrences. He was an old man, and heavy; old, and therefore weak, and apt to fall; heavy, and therefore his fall more dangerous and pernicious. He had judged Israel; he was their supreme governor, both in civils and spirituals.

1 Sam 4:19. To wit, before her time, which is oft the effect of great terrors, both in women and in other creatures, Ps 29:9.

1 Sam 4:20. Being overwhelmed with sorrow, and so uncapable of comfort.

1 Sam 4:21. The glory, i.e. the glorious type and assurance of God's presence, the ark, which is oft called God's glory, as Ps 26:8; Ps 78:61; Isa 64:11, and which was the great safeguard and ornament of Israel, which they could glory in above all other nations.

1 Sam 4:22. This is repeated to show her piety, and that the public and spiritual loss lay heavier upon her spirit than her personal or domestic calamity.

1 SAMUEL 5

1 Sam 5:1-5: The Philistines place the ark of God at Ashdod in the house of Dagon; which falls down, once and again.

1 Sam 5:6-8: They of Ashdod are smitten with emerods; they send the ark to Gath.

1 Sam 5:9-12: They are also smitten with emerods, and send the ark to Ekron; they resolve to return it back to the Israelites.

1 Sam 5:1. Question. Why were not they immediately killed, who touched the ark, as afterwards Uzzah was? 2 Sam 6:7. Answer. First, Because the sin of the Philistines was not so great, because the law forbidding this was not given, or at least was not known to them; whereas Uzzah's fact was a transgression, and that of a known law. Secondly, Because God designed to reserve the Philistines for a more public and more shameful punishment, which had been prevented by this. From Ebenezer; where they found

it in the camp of the Israelites, 1 Sam 4:1. Ashdod, called also Azotus; whither they brought it, either because it was the first city in their way, or rather because it was a great and famous city, and most eminent for the worship of their great god Dagon.

1 Sam 5:2. Either, first, Out of respect to it, that it might be worshipped together with Dagon. Or rather, secondly, By way of reproach and contempt of it, as a spoil and trophy set there to the honour of Dagon, to whom doubtless they ascribed this victory, as they did a former, Judg 16:23. And though they had some reverence for the ark before, 1 Sam 4:7, etc.; yet that was certainly much diminished by their success against Israel, notwithstanding the presence and help of the ark.

1 Sam 5:3. They of Ashdod, i.e. the priests of Dagon. Arose early on the morrow; either to worship Dagon according to their manner, or being curious and greedy to know whether the neighbourhood of the ark to Dagon had made any alteration in either of them, that if Dagon had received any damage, they might, if possibly they could, repair it, before it came to the people's knowledge, as indeed they did, to prevent their contempt of that idol, by which the priests had all their reputation and advantage. Set him in his place again; supposing or pretending that his fall was wholly casual.

1 Sam 5:4. The head is the seat of wisdom; the hands, the instruments of action: both are cut off, to show that he had neither wisdom nor strength to defend himself nor his worshippers. This the priests, by concealing Dagon's shame before, make it more evident and infamous. Only the stump of Dagon, Heb. only Dagon, i.e. that part of it from which it was called Dagon, to wit, the fishy part, for dag in Hebrew signifies a fish. And hence their opinion seems most probable, that this idol of Dagon had in its upper parts a human shape, and in its lower parts the form of a fish; for such was the form of divers of the heathen gods, and particularly of a god of the Phoenicians, (under which name the Philistines are comprehended,) as Diodorus Siculus and Lucian both witness, though they call it by another name. Was left to him, or, upon it, i.e. upon the threshold; there the trunk abode in the place where it fell, but the head and hands being violently cut off, were flung to distant and several places.

1 Sam 5:5. Out of a religious reverence, supposing this place to be sanctified, by the touch of their god, who first fell here, and being broken here, touched it more thoroughly than he did other parts. This superstition of theirs was noted and censured long after, Zeph 1:9. Herein they manifested their stupendous folly, both in making a perpetual monument of their own and idol's shame, which in all reason they should rather have buried in eternal oblivion; and in turning a plain and certain argument of contempt into an occasion of further veneration. Unto this day; When this history was written, which if written by Samuel towards the end of his life, was a sufficient ground for this expression, this superstitious usage having then continued for many years.

1 Sam 5:6. The hand of the Lord was heavy upon them of Ashdod, for their incorrigibleness by the foregoing documents. He destroyed them; partly by wasting their land, 1 Sam 6:5; and partly by killing many of their persons, as is sufficiently implied here, 1 Sam 5:10. Emerods; a disease mentioned only here and Deut 28:27; it was in the hinder parts. It is needless to inquire into the nature of it. It may suffice to know that it was a very sore disease, and not only very vexatious and tormenting, but also pernicious and mortal.

1 Sam 5:7-8. Supposing that this plague was confined to Ashdod for some particular reasons, or that it came upon them by chance, or from some bad influence of the air, or of the stars, or for putting it into Dagon's temple, which they resolved they would not do.

1 Sam 5:9. Or, in their hidden parts, to wit, in the inwards of their hinder parts; which is the worst kind of emerods, as all physicians acknowledge, both because its pains are far more sharp and keen than the other, and because the malady is more out of the reach of remedies.

1 Sam 5:10. Not that they intended this, but because this would be the event of it.

1 Sam 5:11. Throughout all the city, to wit, the city of Ekron, during its short stay there. Or, in every city, to wit, where the ark of God came; for it came also to Gaza and Askelon, and produced the same effects there, as may be gathered from 1 Sam 6:4,17, though for brevity sake it be here omitted.

1 Sam 5:12. The men that died not; either of some other plague or ulcer, as may be thought from 1 Sam 5:6, or of the emerods, which infested and tormented even those whom it did not kill. The cry of the city, or, of that city where the ark was; and the city is put for the people inhabiting it.

1 SAMUEL 6

1 Sam 6:1-12: The Philistines consult with the priests how they shall return the ark: they advise to send with it for a trespass-offering five golden emerods and mice, on a new cart which they do: the kine tied to the cart, go straightway to Bethshemesh; which was for a sign to the Philistines.

1 Sam 6:13-15: They of Bethshemesh rejoice: the Levites offer sacrifice for it.

1 Sam 6:19-21: The people are smitten for looking into the ark; and request them of Kirjathjearim to fetch it thence into their own city.

1 Sam 6:1. So long they kept it, as loth to lose so great a prize, and willing to try all ways to keep it, and yet free themselves from the mischiefs accompanying its presence.

1 Sam 6:2. The diviners; whose art was in great esteem with heathen nations, and especially with the Philistines and their neighbours the Canaanites and Egyptians. Wherewith; in what manner, and with what gifts; for to send it they had decreed before, 1 Sam 5:11.

1 Sam 6:3. Empty, i.e. without a present; which they judged necessary, from the common opinion and practice both of Jews and Gentiles. Return him a trespass-offering; thereby to acknowledge our offence, and obtain his pardon. It shall be known to you; you shall understand what is hitherto doubtful, whether he was the author of these calamities, and why they continued so long upon you. Compare 1 Sam 6:7-9.

1 Sam 6:4. What shall be the trespass-offering? they desire particular information, because they were ignorant of the nature and manner of the worship of Israel's God, and they might easily understand that there were some kinds of offerings which God would not accept. Golden emerods, i.e. figures of that part of the body which was the seat of the disease, which by its swelling, or some other way, represented also the disease itself; which they offered not in contempt of God, for they sought to gain his favour hereby; but in testimony of their humiliation, that by leaving this monument of their own shame and misery they might obtain pity from God, and freedom from their disease. Golden mice; which marred their land, (as it is related, 1 Sam 6:5) by destroying the fruits thereof; as the other plague afflicted their bodies.

1 Sam 6:5. Glory unto the God of Israel; the glory of his power in conquering you, who seemed and pretended to have conquered him; of his justice in punishing you; and of his goodness if he shall relieve you. From off your gods they so speak, either because not only Dagon, but their other gods also, were thrown down by the ark, though that be not related; or because the plural number in that case was commonly used for the singular.

1 Sam 6:6. Do ye harden or, should ye harden; the future tense of the indicative mood being put potentially, as is not unusual. They express themselves thus, either because they perceived that some opposed the decree of sending home the ark, though the most had consented to it; or because they thought they would hardly send it away in the manner prescribed, by giving glory to God, and taking shame to themselves. As the Egyptians and Pharaoh hardened their hearts; which they might easily learn, either by tradition from their ancestors, or by the reports of the Hebrews.

1 Sam 6:7. Make a new cart; as David did for the same use, 2 Sam 6:3, in reverence to the ark. On which there hath come no yoke; partly in respect to the ark, and partly for the better discovery, because such untamed heifers are wanton, and apt to wander, and keep no certain and constant paths, as oxen accustomed to the yoke do, and therefore were most unlikely to keep the direct road to Israel's land. Bring their calves home from them; which would stir up natural affection in their dams, and cause them rather to return home, than to go to a strange country.

1 Sam 6:8. Lay it upon the cart; which God winked at in them, both because they were ignorant of God's law to the contrary, and because they had no Levites to carry it upon their shoulders. In a coffer by the side thereof; for they durst not presume to open the ark, to put them within it.

1 Sam 6:9. His own coast, or, border, i.e. the way that leadeth to his coast or border, viz. the country to which it belongs. Then he hath done us this great evil; which they might well conclude, if such heifers should, against their common use and natural instinct, go into a strange path, and regularly and constantly proceed in it, without any man's conduct. It was a chance that happened to us: this evil came to us from some influences of the stars, or other unknown causes; which was a weak and foolish inference, depending upon a mere contingency, it being uncertain whether God would please to give them this sign, and probable that he would deny it, both to punish their superstition, and to harden their hearts to their further and utter destruction. But wicked men will sooner believe the most uncertain and ridiculous things, than own the visible demonstrations of God's power and providence.

1 Sam 6:10-12. To the way of Bethshemesh, i.e. leading to Bethshemesh, a city of the priests, Josh 21:16, who were by office to take care of it. Lowing as they went; testifying at once both their natural and vehement inclination to their calves, and the supernatural and Divine power which overruled them to a contrary course. The lords of the Philistines went after them, under pretence of an honourable dismission of it; but in truth, to prevent all imposture, and to get assurance of the truth of the event; all which circumstances tended to their greater confusion, and illustration of God's glory.

1 Sam 6:13-14. They clave; not the lords of the Philistines, but the Bethshemites, to wit, the priests that dwelt there. A burnt-offering to the Lord: there may seem to be a double error in this act. First, That they offered females for a burnt-offering, contrary to Lev 1:3; Lev 22:19. Secondly, That they did it in a forbidden place, Deut 12:5-6, into which they might easily be led by excess of joy, and eager desire of returning to their long-interrupted course of offering sacrifices. And some think these irregularities were partial causes of the following punishment. But this case being very extraordinary, may in some sort excuse it, if they did not proceed by ordinary rules. As for the first, though they might not choose females for that use, yet when God himself had chosen, and in a manner consecrated them to his service, and employed them in so sacred and glorious a work, it may seem tolerable to offer them to the Lord, as being his peculiar, and improper for any other use. And for the latter, we have many instances of sacrifices offered to God by prophets and holy men in other places besides the tabernacle, upon extraordinary occasions, such as this certainly was; it being fit that the ark should at its first return be received with thanksgivings and sacrifice; and this place being sanctified by the presence of the ark, which was the very soul of the tabernacle, and that by which the tabernacle itself was sanctified, and for whose sake the sacrifices were offered at the door of the tabernacle.

1 Sam 6:15. And the Levites took down, or, for the Levites had taken down; for this, though mentioned after, was done before the sacrifices were offered.

1 Sam 6:16. To wit, when they had seen that prodigious return of the ark to its own country, and the entertainment it found there.

1 Sam 6:17-18. Both of fenced cities, and of country villages: this is added for explication of that foregoing phrase, all the cities; either to show that under the name of the five cities were comprehended all the villages and territories belonging to them, in whose name and at whose charge these presents were made; or to express the difference between this and the former present, the emerods being only five, according to thee five cities mentioned 1 Sam 6:17, because it may seem the cities only, or principally, were pestered with that disease; and the mice being many more, according to the number of all the cities, as is here expressed; the word city being taken generally so, as to include, not only fenced cities, but also the country villages, as is here added, and the fields belonging to them, these being the parts where the mice did most mischief. The great stone of Abel; which is mentioned as the utmost border of the Philistines' territory to which the plague of mice did extend; the word stone being easily understood out of 1 Sam 6:14, where this great stone is expressly mentioned, as the place on which the ark was set which is also here repeated in the following words. And this place is here called Abel, by anticipation, from the great mourning mentioned in the following verse.

1 Sam 6:19. They had looked into the ark of the Lord; having now an opportunity which they never yet had, nor were ever like to have, it is not strange they had a vehement curiosity and desire to see the contents of the ark; or whether the Philistines had taken them away, and put other things in their place; and they thought they might now presume the more, because the ark had been polluted by the Philistines, and was now exposed to open view, and not yet put into that most holy place, which they were forbidden to approach. Of the people, i.e. of the people living in and near Bethshemesh, or coming thither from all parts upon this great and glorious occasion. Heb. and, or also, he smote of the people, to wit, of or belonging to other places, though now here; so these are distinguished from the men of Bethshemesh, of whom he speaks only in general and indefinitely, he smote the men, i.e. some or many of them, and then sets down the number of the persons smitten or slain, either excluding the Bethshemites, or including them. Fifty thousand and threescore and ten men: this may seem an incredible relation, both because that place could not afford so great a number, and because it seems an act of great rigour, that God should so severely punish those people who came with so much zeal and joy to congratulate the return of the ark, and that for so inconsiderable an error. For the latter branch of the objection, it may be said: 1. That God always used to be most severe in punishing his own people, as sinning against more knowledge and warning than others; especially for such sins as immediately concern his own worship and service. 2. That men are very incompetent judges of these matters, because they do not understand all the reasons and causes of God's judgments. For although God took this just occasion to punish them for that crime which was so severely forbidden even to the common Levites under pain of death; of which see Num 4:18-20; yet it is apparent that the people were at this time guilty of many other and greater miscarriages, for which God might justly inflict the present punishment upon them; and moreover, there are many secret sins which escape man's observation, but are seen by God, before whom many persons may be deeply guilty, whom men esteem innocent and virtuous. And therefore men should take heed of censuring the judgments of God, of which it is most truly said, that they are oft secret, but never unrighteous. And for the former branch of the objection, many things are or may be said: 1. That the land of Israel was strangely populous. See 2 Sam 24:9; 2 Chron 13:3.

2. That all these were not the settled inhabitants of this place, but most of them such as did, and in all probability would, resort thither in great numbers upon so illustrious an occasion. 3. That all these were not struck dead in the very fact, and upon the place, which would have terrified others from following their example; but were secretly struck with some disease or plague, which killed them in a little time. 4. That divers learned men translate and understand the place otherwise, and make the number much smaller. Josephus the Jew, and the Hebrew doctors, and many others, contend that only seventy persons were slain; which though it seem but a small number, yet might justly be called a great slaughter, either for the quality of the persons slain, or for the greatness and extraordinariness of the stroke; or because it was a great number, considering the smallness of the place, and the sadness of the occasion. The words in the Hebrew are these, and thus placed, he smote of or among the people seventy men, fifty thousand men; whereas, say they, the words should have been otherwise placed, and the greater number put before the less, if this had been meant, that he smote fifty thousand and seventy men. And one very learned man renders the words thus, He smote of the people seventy men, even fifty of a thousand, the particle mem, of, being here understood, as it is very frequently. So the meaning is, that God smote every twentieth man of the transgressors, as the Romans used to cut off every tenth man in case of the general guilt of an army. Or the words may be rendered thus, He smote of or among the people seventy men out of fifty thousand men; the particle mem, of, or out of, being understood before the word fifty, which Bochart puts before a thousand; and it may be thus expressed, to show that God did temper his severity with great clemency; and whereas there were many thousands of transgressors, (every one following his brother's example, as is usual in such cases,) God only singled out seventy of the principal offenders, who either sinned most against their light or office, or were the ringleaders or chief encouragers of the rest. To which may be added, that the ancient translators, the Syriac and Arabic, read the place five thousand and seventy men, being supposed to have read in their Hebrew copies chamesh, five, for chamishim, fifty, which is no great alteration in the word.

1 Sam 6:20. To stand before this holy Lord God, i.e. to minister before the ark where the Lord is present. Since God is so severe to mark whatsoever is amiss in his servants, who is sufficient and worthy to serve him? who dare presume to come into his presence? It seems to be a complaint, or expostulation with God, concerning this last and great instance of his severity. To whom shall he go up from us? who will dare to receive the ark with so much hazard to themselves?

1 Sam 6:21. They sent to Kirjathjearim, either because the place was not far from them, and so it might soon be removed, which they mainly desired; or because it was a place of eminency and strength, and somewhat further distant from the Philistines, where therefore it was likely to be better preserved from any new attempts of the Philistines, and to be better attended by the Israelites, who would more freely and frequently come to it at such a place, than in Bethshemesh, which was upon the border of their enemies' land; or because they thought they would gladly receive it, being a pious and zealous people; or because it was in the way to Shiloh, its ancient habitation, and whither they might suppose it was to be carried by degrees and several stages, whereof this was one.

1 SAMUEL 7

1 Sam 7:1-2: The ark is placed in Kirjathjearim; Eleazar's son is sanctified to keep it.

1 Sam 7:3-6: Samuel exhorts them to repent, and put away their idols; they obey him. A fast at Mizpeh.

1 Sam 7:7: The Philistines intend to set upon the Israelites, who are afraid.

1 Sam 7:8-14: Samuel offereth and prayeth for Israel: God heareth; terrifieth the Philistines with thunder, and they are smitten; are subdued; and the cities which they had taken from the Israelites are recovered.

1 Sam 7:15-17: Samuel visiteth all the cities of Israel, and returns to Ramah; there builds an altar to the Lord.

1 Sam 7:1. The men of Kirjathjearim gladly embraced the motion, as wisely considering that their great calamity was not to be charged upon the ark, but upon themselves, and their own carelessness, irreverence, and presumption, in looking into the ark. This place is elsewhere called Baalah, and Kirjathbaal, as is evident from Josh 15:9,60; Josh 18:14; 1 Chron 13:6-7. Fetched up the ark, i.e. caused it to be brought up, to wit, by the priests appointed to that work, whom they could easily procure, and undoubtedly would do it, especially having been so lately warned of the great danger of violating God's commands in those matters. In Scripture use, men are commonly said to do that which they order or cause others to do. They chose the house of Abinadab in the hill, because it was both a strong place, where it would be most safe; and a high place, and therefore visible at some distance, and to many persons, which was convenient for them, who were at that time to direct their prayers and faces towards the ark, 1 Kings 8:29-30,35; Ps 28:2; Ps 138:2; Dan 6:10. And for the same reason David afterwards placed it in the hill of Zion. Some translate the word in Gibeah. But that was in the tribe of Benjamin, Josh 18:28; Judg 19:14, whereas this Kirjathjearim was in the tribe of Judah, 1 Chron 13:6-7. Sanctified Eleazar; not that they made him either Levite or priest, as some would have it; for in Israel persons were not made, but born such; and since the institution of Levites and priests, none were made such that were born of other tribes or families: but that they devoted or set him apart (as this verb sometimes signifies) wholly to attend upon this work. They chose the son rather than his father, because he was younger and stronger, and probably freed from domestic cares, which might divert him from or disturb him in his work; or because he was more eminent for prudence or piety. To keep the ark of the Lord; to keep the place where it was clean and neat, and to guard it, that none might approach or touch it but such as God required or allowed to do so.

1 Sam 7:2. The ark abode in Kirjathjearim, and was not carried to Shiloh, its former place, either because that place was destroyed by the Philistines when the ark was taken, as may be gathered from this history, compared with Jer 7:12,14; Jer 26:6,9; or because God would hereby punish the wickedness, either of that particular place of Shiloh, or of the people of Israel, by keeping it in a private and obscure place, and that near to the Philistines, whither the generality of the people neither durst nor could safely come. It was twenty years; he saith not that this twenty years was all the time of the ark's abode there; for it continued there from Eli's time till David's reign, 2 Sam 6:2, which was forty years, Acts 13:21; but that it was so long there ere the Israelites were sensible of their sin and misery, ere they lamented, etc., as it follows. The house of Israel lamented after the Lord, i.e. they followed after God with lamentation for his departure and so long estrangement from them, and with prayers for his return and favour to them.

1 Sam 7:3. Unto all the house of Israel; to all the rulers and people too, as he had occasion in his circuit, described below, 1 Sam 7:16, mixing exhortations to repentance with his judicial administrations. If ye do return unto the Lord; if you do indeed what you profess, if you are resolved to go on in that which you seem to have begun. With all your heart; sincerely and in good earnest. Put away the strange gods out of your houses, where some of you keep and worship them; and out of your hearts and affections, where they still have an interest in many of you. And Ashtaroth; and particularly or especially Ashtaroth, which he mentions as a god, whom they, together with the neighbouring nations, did more eminently worship. See Judg 2:13. Prepare your hearts, by purging them from all sin, and particularly from all inclinations to other gods. Or, direct your hearts; having alienated your hearts from your idols, turn them to God, and not to other idols or vanities. And he will deliver you; or, then; upon these conditions you may confidently expect it.

1 Sam 7:4-6. To Mizpeh; not that beyond Jordan, of which Judg 11:11,29; but another in Canaan, where the Israelites used to assemble, Judg 20:1; 1 Sam 10:17. Drew water, and poured it out; which they did either, 1. Figuratively; they drew tears out of their hearts, and poured out of their eyes as it were rivers of water; such descriptions of penitential sorrow being not unusual. See Ps 6:7; Ps 119:136; Jer 19:1; Lam 3:48-49. Or rather, 2. Properly, because they are said first to draw it, and then to pour it out. And this agrees well with the state of those times, wherein such rites as this were very customary. Now this course they seem to have used, either, 1. As a mean or instrument of their purification. So they washed themselves in this water, thereby acknowledging their filthiness, and cleansing themselves as the law prescribed. But this seems not probable, 1. Because here is only mention of drawing and pouring forth this water before the Lord, but not of any washing themselves with it. 2. Because this was not a fit time and place to purify themselves in this great and general assembly. Or, 2. As an external sign, whereby they testified and professed both their own great filthiness and need of washing by the grace and Spirit of God, and blood of the covenant, which are oft signified by water, and their sincere desire to pour out their very hearts before the Lord in true repentance, and to cleanse themselves from all filthiness of flesh and spirit. Before the Lord, i.e. in the public assembly, where God is in a special manner present, as hath been noted before. Samuel judged the children of Israel, i.e. governed them, reformed all abuses against God or man, took care that the laws of God should be observed and executed, and wilful transgressors punished.

1 Sam 7:7. The lords of the Philistines went up, to wit, with all army, 1 Sam 7:10, suspecting the effects of their general convention, and intending to nip them in the bud. They were afraid; being a company of unarmed persons, and unfit for battle.

1 Sam 7:8. We are ashamed and afraid to look God in the face, because of our great wickedness this day remembered and acknowledged; do thou therefore intercede for us, as Moses did for his generation.

1 Sam 7:9. It might be a sucking lamb, though it was more than eight days old, and so that law, Exod 23:19, was not violated. Offered it; either himself by Divine instinct, which was a sufficient warrant; or rather by a priest, as Saul is afterwards said to have offered, 1 Sam 13:9. A burnt-offering wholly; burning all the parts of it, according to the law of the burnt-offerings; whereas in other offerings some parts were reserved. The Lord heard him, as appears by the effects, the following thunder, and the overthrow of the Philistines' host.

1 Sam 7:10. Either by the lightnings, or thunderbolts, or other things which accompanied the cracks of thunder; or by the Israelites, who perceiving them to be affrighted and flee away, pursued and smote them, as the next verse mentions.

1 Sam 7:11. Question. Whence had they weapons wherewith to smite them? Answer. Divers of them probably brought them to the assembly; others borrowed them at Mizpeh, or the neighbouring places; and the rest might be the arms of the Philistines, which they threw away to hasten their flight, as is usual in such cases.

1 Sam 7:12. A stone; a rude, unpolished stone, which was not prohibited by that law, Lev 26:1, there being no danger of worshipping such a stone, and this being set up only as a monument of the victory. Ebenezer; by which, compared with 1 Sam 4:1, it appears that this victory was gained in or near the very same place where the Israelites received their former fatal loss. Hitherto hath the Lord helped us; He hath begun to help us in some measure, though not completely to deliver us; by which wary expression he exciteth both their thankfulness for their mercy received, and their holy fear and care to please and serve the Lord, that he might proceed to help and deliver them more effectually.

1 Sam 7:13. They came no more into the coast of Israel, i.e. they came not with a great host, as now they did, but only molested them with straggling parties, or garrisons; as 1 Sam 10:5; and they came not, to wit, all the days of Samuel, as it follows, i.e. while Samuel was their sole judge, or ruler; for in Saul's time they did come, 1 Sam 13:5,17; 1 Sam 14:52; 1 Sam 17:1, etc.

1 Sam 7:14. The cities were restored to Israel by the Philistines, who, it seems, were frightened into this restitution by their dread of Samuel, and of the Divine vengeance. Objection. The Philistines had cities and garrisons in Israel's land after this time; as 1 Sam 10:5; 1 Sam 13:3. Answer. Either therefore those places were not any of these here mentioned; for it is not said that all their cities were restored, but only indefinitely the cities, and those limited to a certain compass, from Ekron to Gath; or some of the cities now restored by the Philistines, were afterwards retaken by them. There was peace; an agreement for the cessation of all acts of hostility. The Amorites, i.e. the Canaanites, oft called Amorites, because these were formerly the most valiant and terrible of all those nations, and the first enemies which the Israelites met with, when they went to take possession of their land. They made this peace with the Canaanites, that they might be more at leisure to oppose the Philistines, now their most potent enemies.

1 Sam 7:15. For though Saul was king in Samuel's last days, yet Samuel did not then quite cease to be a judge, being so made by God's extraordinary call, which Saul could not destroy; and therefore Samuel did sometimes, upon great occasions, though not ordinarily, exercise the office of a judge after the beginning of Saul's reign; as 1 Sam 11:7; 1 Sam 15:32-33. And the years of the rule of Saul and Samuel are joined together, Acts 13:20-21. Question. How doth the office of a judge agree with Hannah's vow, whereby she devoted him to a perpetual attendance upon the Lord's service? Answer. This was not inconsistent with her vow, which consisted of two branches; the one more general, that he should be given or lent to the Lord all his days, 1 Sam 1:11,28, which she faithfully executed, leaving him wholly to the service and disposal of the Lord, who thought fit to employ him in this way; and if any thing therein was contrary to that vow, could undoubtedly dispense with it, as being his own right only: the other more particular, that no razor should come upon his head; nor doth it appear that this part was violated; or if it was, it was done by Divine dispensation.

1 Sam 7:16. Bethel; either a place known by that name, or the house of God, to wit, Kirjathjearim, where the ark was. Gilgal; in the eastern border. Mizpeh; towards the west. Judged Israel in all those places; he went to those several places, partly in compliance with the people, whose convenience and benefit he was willing to purchase with his own trouble, making himself an itinerant judge and preacher for their sakes; and partly that by his presence in several parts, he might the better observe and rectify all sorts of miscarriages against God or men.

1 Sam 7:17. That by joining sacrifices with his prayers he might the better obtain direction and assistance from God upon all emergencies. Objection. It was unlawful to build another altar for sacrifice besides that before the tabernacle, Deut 12:5,13. Answer. This was in part excused by the confusion of those times, wherein the tabernacle and its altar were destroyed, as is most probable; but most fully, because this was done by prophetical inspiration, and Divine dispensation, as appears by God's approbation and acceptance of the sacrifices offered upon it.

1 SAMUEL 8

1 Sam 8:1-3: Samuel makes his sons judges over Israel; their names, and ill government.

1 Sam 8:4-6: The people ask a king: Samuel is grieved; prays.

1 Sam 8:7-9: God is displeased with the people; but commands Samuel to hearken to them, and to represent to them the tyrannical government of kings;

1 Sam 8:10-18: which he doth.

1 Sam 8:19-22: The people continue in their request: God commands Samuel to yield to them.

1 Sam 8:1. When Samuel was old, and so unable for his former travels and labours, he made his sons judges; not supreme judges, for such there was to be but one, and that of God's choosing, and Samuel still kept that office in his own hands, 1 Sam 7:15; but his vicegerents or deputies, who might go about and determine matters, but with reservation of a right of appeals to himself. He advanceth his sons to this place, not so much out of paternal indulgence, the sad effects whereof he had seen in Eli; but because he had doubtless instructed them in a singular manner, and fitted them for the highest employments; and he hoped that the example he had set them, and the inspection and authority he still had over them, would have obliged them to diligence and faithfulness in the execution of their trust.

1 Sam 8:2. In the southern border of the land of Canaan, where he placed his sons, because these parts were very remote from his house at Ramah; where, and in the neighbouring places, Samuel himself still executed the office of the judge; sending his sons to reside and judge in distant places, for the ease and convenience of the people.

1 Sam 8:3. Opportunity and temptation drew forth and discovered the corruption in them, which till now was hid from their father, and, it may be, from themselves.

1 Sam 8:4. The elders; either for age, or dignity and power.

1 Sam 8:5. They feared that Samuel would not live long; and that either he through infirmity and indulgence might leave the government in his sons' hands, or that they would invade and keep it after their father's death; and therefore they jointly make their complaints against them, and procure their removal from their places. Thus they are brought low, and crushed by those very wicked ways by which they desired to advance and establish themselves. So true is it, that honesty is the best policy, and unrighteousness the greatest folly. Make us a king to judge us: their conclusion outruns their premises, and their desires exceed their reasons or arguments, which extended no further than to the removal of Samuel's sons from their places, and the procuring some other just and prudent assistance to Samuel's age. Nor was the grant of their desire a remedy for their disease, but rather an aggravation of it; for the sons of their king might and were likely to be as corrupt as Samuel's sons; and if they were, would not be so easily removed as these were. Like all the nations, i.e. as most of the nations about us have. But there was not the like reason, because God had separated them from all other nations, and cautioned them against the imitation of their examples, and had taken them into his own immediate care and government; which privilege other nations had not.

1 Sam 8:6. The thing displeased Samuel; not their complaint of his sons, but their desire of a king, as is apparent from the following words, and from the whole course of the story; which was so grievous to him, partly because of their injustice and ingratitude to himself, whose government, though it had been so sweet and beneficial to them, they plainly show themselves weary of; and principally because God was hereby dishonoured and provoked, by that distrust of God, and that vainglory and ambition, and that itch after changes, which were the manifest causes of this desire; and because of that great servitude and misery which he wisely foresaw the people would hereby bring upon themselves, as he particularly informs them, 1 Sam 8:11, etc. Samuel prayed unto the Lord, for the pardon of their sin, and desire of direction and help from God in this great affair.

1 Sam 8:7. Hearken unto the voice of the people; God grants their desire in anger, and for their punishment, as is affirmed, Hos 13:11. Compare Num 22:13,20; Deut 1:22; Ps 77:20. They have not rejected thee, i.e. not thee only, nor principally; compare Gen 32:28; Exod 16:7; Hos 6:6; Matt 10:20; but this injury and contumely reflects chiefly upon me and my government, that I should not reign over them, to wit, by my immediate and peculiar government, which was the great honour, safety, and happiness of his people, if they had had wit to know it, or hearts to prize it. And all the infelicities of Israel, under this kind of government, did not proceed from the nature of the government, but from the ungovernableness and wickedness of the people, which, they might be sure, would produce the same or greater calamities under their kingly government. Question. First, Did not God reign over them when they had kings? Answer. Yes, in a general way, but not in such a peculiar manner as he did by the judges, who were generally raised and called by God's particular appointment, endowed and sanctified by his Spirit, directed and assisted by his special providence upon all emergencies; whereas all things were for the most part contrary in their kings. Question. Secondly, Was it simply unlawful for the people to desire a king? Answer. No, as appears from Deut 17:14; but herein was their sin, that they desired it upon sinful grounds, of which see on 1 Sam 8:7, and in an impetuous manner, and at an unseasonable time, and without asking leave or advice from God; which in so weighty and difficult a case they could not neglect without great sin.

1 Sam 8:8. Thou farest no worse than myself. This he speaks for Samuel's comfort and vindication.

1 Sam 8:9. Protest solemnly unto them; that, if it be possible, thou mayst yet prevent their sin and misery. The manner of the king, i.e. of the kings which they desire, like the kings of other nations. He speaks not of the just authority, or the right of their kings, but of their practice, as is evident from divers of the following particulars, which are expressly forbidden and condemned in Scripture, as we shall see.

1 Sam 8:10-11. He will take your sons, to wit, injuriously and by violence, as this Hebrew word is oft used, as Gen 20:3; Gen 27:36; Job 5:5; and so it must be here; because otherwise the king would have no more privilege than any of his subjects; for any man might take a son with his own or parents' consent. And to be his horsemen, or, and for his horses; for so the Hebrew word parash sometimes signifies, as Isa 21:7,9; Isa 28:28; to ride his horses.

1 Sam 8:12. He will appoint him, Heb. to or for himself emphatically, i.e. for his own fancy, or glory, or conveniency, or evil design, and not only when the necessities of the kingdom or commonwealth require it, as the judges did. And though this might seem to be no encumbrance, as it is here represented, but an honour and advantage to the persons so advanced, yet even in them that honour was accompanied with great dangers, and pernicious snares of many kinds, which those faint shadows of glory could not recompense; and as to the public, their pomp and power proved very burdensome and oppressive to the people