Annotations upon the remaining historicall part of the Old Testament. The second part. to wit, the books of Joshua, Judges, the two books of Samuel, Kings, and Chronicles, and the books of Ezra, Nehemiah, and Esther : wherein first, all such passages in the text are explained as were thought likely to be questioned by any reader of ordinary capacity : secondly, in many clauses those things are discovered which are needfull and usefull to be known ... and thirdly, many places that might at first seem to contradict one another are reconciled ... / by Arthur Jackson.

CHAP. X.

Vers. 1. THen Samuel took a viall of oyl, and poured it upon his head, and kis∣sed him, &c.] Two ceremonies are here mentioned which Samuel used, when he conferred upon Saul the supreme power of being king of Israel. The first is, that he took a viall of oyl, and poured it upon his head; which he did by Gods command; as we find it expressed chap. 15.1. Samuel also said unto Saul, The Lord sent me to anoint thee to be king over his people, over Israel: and this was doubtlesse to signifie, first, that the Lord had chosen him and set him apart to that sacred and supreme office of being Gods Vicegerent, in ruling and governing his people; for oyl being ordinarily used in the consecrations of the Old Testament; by the anointing of the kings of Israel, the Lord was pleased to shew forth, that he had called them and separated them to this place of singular and highest authoritie over the people; and the rather say some Expositours, beause oyl being mingled with other liquours will be still uppermost; and so was the fitter to shadow forth that eminen∣cie of dignitie and power whereto God had advanced them; and secondly, that the Lord would poure forth upon him an extraordinary measure of the gifts of his Spi∣rit, figured by the oyl, thereby to enable him for that great service whereto he was called: whence it is noted in the ninth verse of this chapter; to shew as it were,

the accomplishment of that which was signified by this outward ceremony, that God gave him another heart, and vers. 6. that he was turned into another man, he was not the same man that he was before. Besides, because by that speech of Jothams, Judg. 9.8. The trees went forth on a time to anoint a king over them, it is evident that it had been many years before this, a constant custome amongst other nations to anoint their kings, and so was alwayes continued: whence it is that Cyrus the king of Persia is called the Lords anointed, Esa. 45.1. it may well be that the people de∣siring a king like other nations, the Lord might in this regard appoint this their new chosen king to be designed to his soveraignty by the same ceremony that was used amongst other nations. It is a great question amongst Expositours whether the kings of Israel were anointed with that holy anointing oyl of the Tabernacle, wherewith the Preists were anointed, or with any other ordinary oyl; but because there is nothing can be alledged that gives the least intimation, that Saul was an∣ointed with the oyle of the Sanctuary, but onely that David and his successours were, I shall referre the resolving of this doubt to the note upon chap. 16.1. The second ceremony used here by Samuel at the anointing of Saul was, that he kissed him: which he did either by way of congratulation for that dignitie whereto God had now advanced him, as making this a token of Gods favour, and his own vo∣luntary and peaceable resigning the government over to him; or rather by way of homage; for in those times, it seems, subjects used to acknowledge the sovereignty of their kings by kissing them, whence is that expression concerning Christ, of whom it is said there, that God had set him to be king upon his holy hill of Sion, Psal. 2.11, 12. Serve the Lord with fear — Kisse the sonne lest he be angry: and the ground of this civill ceremony was▪ to signifie the willingnesse of their subjection, that they loved their kings, and not so much out of fear as love would be ready to serve them. And thence it well may be too that in times of idolatry they used to kisse their idols, as is evident, 1. King. 19.18. Yet I have left me seven thousand in Israel▪ all the knees which have not bowed unto Baal, and every mouth which hath not kissed him: and again, Hos. 13.2. And now they sinne more and more, and have made them molte•• images of their silver, and idols according to their own understanding, all of it the work of the craftsmen: they say of them, Let the men that sacrifice, kisse the calves.

And said, Is it not because the Lord hath anointed thee to be captain over his in∣heritance?] In rendring this reason why he had used those outward ceremonies, the Prophet chiefly presseth him to remember, first, that it was not he but the Lord that had chosen him to be king: and secondly, that it was Gods own inheritance o∣ver whom he was to reigne; a strong argument to render him the more carefull how he ruled over them: 1. Kings 3.9. Give therefore thy servant an understand∣ing heart to judge thy people, that I may discern between good and bad; for who is able to judge this thy so great people? Why the Israelites were called the Lords in∣heritance, see the note Deut. 32.9.

Vers. 2. Thou shalt find two men by Rachels sepulchre in the border of Benja∣min.] Though Bethlehem was in the portion of Judah, Mich 5.2. But thou Beth∣lehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me, that is to be a ruler in Israel: and Rachels sepulchre in the way to Bethlehem; Gen. 35.19, 20. And Rachel dyed, and was buried in the

way to Ephrath, which is Bethlehem. And Jacob set a pillar upon her grave: that is the pillar of Rachels grave unto this day. yet might her sepulchre be in the bor∣der of Benjamin, or near to it: for the portion of these two tribes lay together.

Vers. 3. And there shall meet thee three men going up to God to Bethel, one car∣rying three kids, &c.] To wit, because they were going thither to sacrifice: where∣by it appears that as in many other places, so in Bethel also there was an high place at this time, wherein they used to sacrifice: to which they might partly be induced out of an opinion of the holynesse of the place, because there God appeared to Jacob, Gen. 28.19. Now the more punctually these particulars are here expressed which these men carried with them, the more it must needs strengthen Sauls faith, when the least thing failed not of that which was now foretold him.

Vers. 4. And they will salute thee, and give thee two loaves of bread, which thou shalt receive of their hands.] It is most probable that these men did never formerly know Saul, nor were at all acquainted with him, because Samuel gives him order to take the loaves which they should proffer him, which there would have been no need to have done, had they been his known and familiar freinds; now the lesse reason could be conceived why mere strangers should carry themselves thus towards him, the more admirable it was that God should secretly move their hearts thus to honour him, as it were with a present, as if they had known of the advancement which the Lord had conferred upon him; and the more admirable and strange this was which Samuel foretold, the more it must needs confirm Sauls faith when it came to passe.

Vers. 5. After that thou shalt come to the hill of God, where is the garrison of the Philistines.] Concerning the garrisons which the Philistines kept now in the land of Israel see the note chap. 7.14. It is probable that this was in Gibeah of Benjamin where Sauls father dwelt, or near to it: first, because this happened to∣wards the end of his journey, where his uncle dwelt, and where himself was well known, as is evident vers. 11. And it came to passe when all that knew him before time, saw that behold he prophecyed among the Prophets, then the people said one to another, What is this that is come unto the sonne of Kish? Is Saul also among the Prophets? and again vers. 13.14. And when he had made an end of prophecy∣ing, he came to the high place. And Sauls uncle said unto him, and to his servant, Whither went ye? and secondly, because we reade, chap. 13.3. of a garrison of the Philistines which was kept in Gibeah. However it was doubtlesse called the hill of God, both because there was in that place a Colledge of the prophets consecrate to the service of God, and also because of the high place there, wherein the people used to offer sacrifices to God.

Thou shalt meet a companie of Prophets coming down from the high place with a psalterie, &c.] Not onely those that had the extraordinary gift of foretelling things to come, are in the Scripture called Prophets, but also, first, those who did interpret the holy Scriptures; and as the messengers of God did teach and in∣struct the people concerning the will of God revealed in holy writ: see Rom. 12.6. Having then gifts, differing according to the grace that is given to us, whether prophecie, let us prophecie according to the proportion of faith: Eph. 4.11. And he gave some Apostles, and some Prophets: 1. The••s. 5.20. De∣spise

not prophecying: 1. Cor. 14.31, 32. For ye may all prophesie one by one, that all may learn, and all may be comforted. And the spirits of the Prophets are sub∣ject to the Prophets: Prov. 29.18. Where there is no vision, the people perish; but he that keepeth the law happie is he: and secondly, those also that were set apart to compose and sing songs, and Psalmes of praise; and that happely because these were intended for instruction, and oft contained predictions of future things: 1. Chron. 25.1, 2, 3. Moreover, David and the captains of the host separated to the ser∣vice of the sonnes of Asaph, and of Heman, and of Jeduthun, who should prophesie with harps, with psalteries, and with cymbals: and the number of the workmen, ac∣cording to their service, was: Of the sons of Asaph, Zaccur, and Joseph, and Ne∣thaniah, and Azarelah: the sonnes of Asaph, under the hands of Asaph, which prophesied according to the order of the king. Of Jeduthun: the sonnes of Jedu∣thun, Gedaliah, and Zeri, and Jeshaiah, Hashabiah, and Mattithiah; six, under the hands of their father Jeduthun, who prophesied with a harp, to give thanks and to praise the Lord: and to this some applie that place also, 1. Cor. 11.4. Every man praying, or prophecying, having his head covered, dishonoureth his head. And such doubtlesse were these prophets. It appears by this and other places, that there were in these times certain Colledges erected, wherein many holy men lived conse∣crated to God; whose continuall employment it was to studie the Law, and other holy writings, to teach and instruct others therein; to sing in a solemne manner Psalmes of praise unto the Lord; and to train up other young students who studied this way of prophecying under them. One of these there was at Bethel, another at Jericho: 2. Kings 2.3.5. Yea, so did the Lord blesse this course, that upon many of them he bestowed that extraordinary gift of foretelling future things, as is evident by that place before-cited, 2. Kings 2.3. And the sons of the Prophets that were at Bethel, came forth to Elisha, and said unto him, Knowest thou that the Lord will take away thy Master from thy head to day? And he said, yea, I know it, hold you your peace. And so vers. 5. where the same is said of the sonnes of the Prophets that were at Jericho. Such a Colledge there was here; and of these were the Prophets that met Saul; whence it is said, that they had a psalterie, and a tabret, and a pipe, and a harp before them: for these they made use of in their singing and praising God; and if that were not all that was intended, when they are said to have prophesied, we may conceive that this musick was used to stirre up their own hearts, and the hearts of the people before they prophesied; as Elisha did, 2. Kings 3.15. But now bring me a minstrell. And it came to passe when the minstrell played, that the hand of the Lord came upon him. Concerning this their prophecying, see the note upon Numb. 11.25.

Vers. 6. Thou shalt prophesie with them, and shalt be turned into another man.] That is, he should become a man of a more princely and heroicall spirit then now he was, and filled with new and divine gifts and qualities; and so those whom God advanceth to be spiritually Kings and Priests, Rev. 1.6. And hath made us Kings and Priests unto God and his Father: to whom be glorie and dominion for ever and ever. Amen. he makes them new men, 2. Cor. 5.17. Therefore if any man be in Christ, he is a new creature: old things are past away, behold, all things are be∣come new.

Vers. 7. Do as occasion shall serve thee, for God is with thee.] That is, as any occasion or opportunitie shall be given of doing any thing that belongs to this re∣gall dignity whereunto God hath now advanced thee, fear not to undertake it, for God who hath called thee to this honour, is with thee to prosper thee in it.

Vers. 8. And thou shalt go down before me to Gilgal, and behold I will come down unto thee to offer burnt-offerings, &c.] In these words Samuel appoints Saul, 1. to go down to Gilgal, promising that he would come thither to him, to offer up sacrifices for him, and to direct him what he should do: & 2. to stay there for him seven dayes, as it is in the last words of this verse, seven dayes shalt thou tarry till I come to thee, & shew thee what thou shalt do: and the joyning of this to that which went before, may seem to import that he enjoyned Saul to do this immediately upon the accomplishment of the signes before mentioned; whereas indeed it is evident in the 13. chapter, that it was two years after Sauls being anointed by Samuel, ere Saul waited for Samuel at Gil∣gal, and was sharply reproved because he did not wait fully to the end of the seventh day, as Samuel had enjoyned him; for so we reade 1. Sam. 13.1, 2. Saul reigned one yeare, and when he had reigned two years over Israel, Saul chose him three thousand men▪ &c. & then it follows v. 8. And he tarried seven dayes, according to the set time that Samuel had appointed, &c. Either therefore we must conceive that this charge w^ch Samuel now gave to Saul, concerning his staying for him at Gilgal, was so delivered by him, that Saul might know that it was meant of that particular time when he was to raise an army at Gilgal, that he might fight with the Philistines, which was at least two years after this, c. 13.1.4. (which may well be; for happely Samuel expressed this charge more fully and particularly then it is here related) or else that it was mean: by Samuel indefinitely, of the first difficulties he should meet w^th after the kingdome was settled upon him, to wit, that if he were in any strait, & Samuel were not with him, he should then resort to Gilgal, & stay there for Samuel seven dayes, within which time he would not fail to come unto him, both to offer up sacrifices for him, & to direct him what he should do. And this indeed seems to be most probable: for though Saul went not to Gilgal in his first enterprise against the king of Ammon, the reason of that was because Samuel was then w^th him, c. 11.7. & therefore that cannot be justly objected: so that this clause I conceive is added here by way of encouragement; viz. that as occasi∣on was offered of any difficult & perilous enterprise to be undertaken by Saul, Samuel would be ready to assist him, both by offering up sacrifices in his behalf, and by advi∣sing him in all doubtfull cases; onely withall he gives him charge to wait for him in Gilgal for that purpose seven dayes; w^ch was doubtlesse of God for the triall of Saul.

Vers. 11. What is this that is come unto the son of Kish? is Saul also amongst the prophets?] Because Saul had not been trained up amongst the sons of the Prophets, but in his fathers countrey-affairs, as when he was sent to look the asses that were lost, therefore they admired to hear him prophesie amongst the prophets; insomuch that in aftertimes this became a proverb among the Israelites, as it is in the next verse, Is Saul also among the prophets? when they beheld any thing in any man that was strange and ••nexpected, they would say, what have we here, Is Saul also among the prophets? And indeed all sudden & supernaturall changes wrought in men must needs make them a matter of wonder in the world: for thus we see they wondred in the dayes of the Go∣spel at that Saul, who was also of the tribe of Benjamin, and was afterwards called

Paul, Rom. 11.1. Is Saul also among the Apostles? Acts 9.21. All that heard him were amazed, and said, Is not this he that destroyed them which called on this name in Jerusalem? &c. Yea, and so it was also with Christ and the other Apo∣stles. Because they were not trained up in a way of learning, they wondered to find them endued with those excellent gifts which God had bestowed upon them. Matt. 13.55, 56. Is not this the Carpenters sonne? (say the Jews of Christ) whence then hath this man all these things? and John 7.15. The Jews marvelled, say∣ing, How knows this man letters having never learned? and when the Apostles spake divers languages at the feast of Pentecost, Acts 2.7, 8. They were all amazed and marvelled, saying one to another; Behold are not all these which speak Gali∣leans? And how heare we every man in our tongue wherein we were born?

Vers. 12. And one of the same place answered and said, But who is their fa∣ther?] Three severall expositions are given of these words; for first, some under∣stand it to have been spoken concerning Saul and his servant, (as inferring from these words, that he also prophesied among the Prophets together with Saul) and that to expresse the reason why it seemed so strange to them, that Saul and his ser∣vant should prophesie among the Prophets; namely, because their fathers being countrey-men, men unskilfull in musick and prophecying, could never instruct them in such high things. Secondly, others conceive it was by way of amplifying the wonder of Sauls prophecying among the Prophets; to wit, that some breaking out into those words of admiration, What? is Saul also among the Prophets? another neighbour that stood by, added, But who is their father? thereby willing them, as it were, to take notice that he did not onely prophecie among the Prophets, but was as their father, in the chief place among them, that he led them as their head, as Samuel the father of the Prophets was wont to do, being endued with a kind of ma∣jestie and eminency of gifts above the rest that prophecyed with him; which did much increase the wonder. And thirdly, others conceive that this was spoken by way of correcting those that made such a matter of wonder of it, that Saul should prophecie among the Prophets; But who is their father? said one that stood by and heard them; that is, the father of those Prophets among whom Saul prophecyed? as if he should have said, Is not God their father? did not he teach and instruct them? and is not he able to give the same gift of prophecie to Saul that he hath given to them? those that were trained up in the Colledges of the Prophets, were called the sonnes of the Prophets, 2. Kings 2.3. Now because that which these men wondered at was, that one not trained up under the father or fathers of these Pro∣phets should be able to prophecie: To this it is answered, that it was God indeed that was their father, it was God that instructed them, and not the Prophets under whom they were trained up, and the same God that by his spirit enabled them to prophecie could likewise conferre the same gift upon Saul too: and this I conceive is the most probable exposition of these words; and that because the words seem plainly to imply, that they were spoken by way of answering those that were so amazed, that Saul should prophecy among the Prophets.

Vers. 13. And when he had made an end of prophecying, he came to the high place.] To wit, to praise God for his singular favour, and to pray to him for the assistance and guidance of his holy spirit: for in this high place no doubt they

used to sacrifice, and had perhaps a synagogue and house of prayer.

Vers. 14. And Sauls uncle said unto him, and to his servant, Whither went ye?] It is likely that this uncle of Sauls, was Ner the father of Abner, chap. 14.50. and that seeing Saul prophecie among the Prophets, or at least hearing of it, he enquired thus where they had been, as thinking thereby to find it out how he should come to this extraordinary gift: for by this change that was seen in him, he concluded that some strange thing had happened to him in his journey.

Vers. 16. But of the matter of the kingdome, whereof Samuel spake, he told him not.] This is noted, doubtlesse by way of commending Saul; and three rea∣sons may be probably given why Saul forbare to tell his uncle what Samuel had said to him concerning the kingdome, notwithstanding that by the late accomplish∣ment of those severall signes that Samuel had given him, he might be assured that Sa∣muel was indeed sent of God to anoint him king, to wit, First, because he was not at first puffed up with this dignity that God had conferred upon him, but of a mo∣dest and humble spirit, and therefore not prone to boast and brag of it, as others would have been. Secondly, because he feared to provoke his uncle and others of his family and kindred to envy him for this honour, to which God had designed him. And thirdly, because he remembred how carefull Samuel had been to anoint him in secret where no body should be present, chap. 9.25, 26, 27. which was intimation enough to Saul, not to discover this secret till God should himself openly make known his will herein. Notwithstanding this prudence of Saul in concealing what had passed betwixt Samuel and him, yet when he was publickly chosen, certain sonnes of Belial did openly despise him, vers. 27. and what then would they have done had it been known that Samuel had beforehand anointed him? would not this have been a fair pretence for them to have said, that this had been plotted beforehand betwixt Samuel and him?

Vers. 17. And Samuel called the people together unto the Lord to Mizpeh.] See the note upon Judges 20.1.

Vers. 18. Thus saith the Lord God of Israel, I brought up Israel out of Egypt, &c.] This recitall of the mercies which God had afforded the Israelites is premised, for the aggravation of their present sinne in rejecting the government which God had established amongst them.

Vers. 19. And ye have this day rejected your God, &c.] That is, by your de∣siring a king, the businesse which this day you are come about. And herein doth Samuel covertly strike at their willfull persisting in this their requiring a king. Samuel had done what he could to beat them from it; but they continued resolved that so they would have it: whereupon it was, that he had now called them to∣gether to discover by lots who it was that God had chosen: and therefore Samuel useth these words, Ye have this day rejected your God, &c. See the notes, chap. 8.7.

Now therefore present your selves before the Lord by your tribes, and by your thousands.] That is, your families, Mich. 5.2. But thou Beth-leem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel: and this was done, that by casting lots it might be discovered whom God had chosen to be their king.

Vers. 22. Therefore they enquired of the Lord further, if the man should yet

come thither.] To wit, either by Urim and Thummim in the high Preist, or by desiring Samuel as a Prophet to enquire of the Lord for them.

And the Lord answered, Behold, he hath hid himself among the stuff.] That is, among the publick carriages of the camp, or among the baggage and implements of his own tent, and this he did out of modesty, as not deeming himself fit for so high an advancement, or able to bear so great a burden, especially the common∣wealth of Israel being in such an unsettled and perillous condition as now it was.

Vers. 25. Then Samuel told the people the manner of the kingdome, &c.] That is, both the duty of the king towards his subjects, and the subjects toward their king; and these were the fundamentall laws of the kingdome: all, which he wrote in a book, as it follows in the next words, and laid it up before the Lord, that is, before the Ark, or in the Tabernacle; and the reasons why this book vvas thus care∣fully laid up before the Lord, we may well conceive were these: First, for the sure preservation of it: Secondly, to signifie that even these civill laws were the ordi∣nance of God, which men were bound to obey, not onely for wrath, but for consci∣ence sake, Rom. 13.2, 5. And thirdly, to intimate, that God would take care of those laws to uphold and maintain them, and to punish those that should vilifie and break them.

Vers. 26. And there went with him a band of men, whose hearts God had touched.] Though he was but a mean man to speak of, and onely yet chosen and designed to the kingdome, not inthroned, (for afterward he was solemnly confirmed and settled in the kingdome) yet some were moved of God to think that it was fit they should attend upon him in his return home, and accordingly there was a band of men who did voluntarily yeild him this service, going along with him as a roy∣all guard, to attend and conduct him on the way.

Vers. 27. But the children of Belial said, How shall this man save us? and they despised him and brought him no presents.] Because Saul was but a mean man to speak of, therefore there was a company of proud, dissolute, lawlesse wretches that despised him, as one altogether unfit to be king, and unlikely to govern them and defend them from their enemies as a king should do; and hence it was, that they brought him no presents, as it seems the rest of the people did, to wit, as a signe of their subjection and their acknowledging him to be their king: for that was the custome of those times, as is noted concerning Jehoshaphat, 2. Chron. 17.5. The Lord established the kingdome in his hand, and all Judah brought to Jehoshaphat presents; whence it was also, that when the wise men had found out Christ, to whom they were directed by a starre as the king of the Jews, they fell down and worshiped him, Matt. 2.11. And when they had opened their treasures they presented unto him gifts, gold and frankincense and myrrhe. And indeed observable it is, that though the Lord was highly displeased with the Israelites for desiring a king, yet when he had once chosen Saul to be their king, and conferred the royall dignity upon him, those that despised him, and would not submit to his government, are for that branded to be children of Belial, concerning which expression, see the note Deut. 13.13.

But he held his peace.] To avoid sedition and to winne them by lenity, as con∣sidering that it was no wisdome to use severity, being not yet settled in the kingdome.