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. I.

NOw there was a certain man of Ramathaim-zophim, &c.] The two books of Samuel are so called, because they contain the storie of the life and death of Samuel, and of the Common∣wealth of Israel under his government: and likewise the storie of Saul and David, who were both anointed kings by Samuel; and so shew how the prophecies of Samuel concerning them both were exactly fulfilled. Yet by the Greek and Latine In∣terpreters they are usually called the two first books of the Kings, because therein is related how the government of Israel came first to be chan∣ged, from that of Judges to that of Kings; and because they contain the storie of Saul and David, the two first Kings of Israel. By whom these books were written is no where expressed; but that they were written by the inspiration of the holy Ghost, whosoever the penmen were, is evident by the testimonie of the Jews, to whom were committed the Oracles of God; and who did alwayes acknowledge them to be a part of the sacred canon of the Scripture; and it is likewise confirmed in the new Te∣stament, where some passages of these books are cited as a part of the Scripture, as we may see Matt. 12.3, 4. where that passage concerning Davids eating the shew∣bread, 1. Sam. 21.6. is cited by our Saviour; Have ye not read what David when he was an hungred did, and they that were with him, how he entred into the house of God, and did eat the shewbread? &c. and again in those two testimonies cited by S. Paul, the one Rom. 15.9. As it is written, For this cause I will confesse to thee amongst the Gentiles, and sing unto thy name; which is taken out of the 2. Sam. 22.50. and the other, Heb. 1.5. I will be to him a father, and he shall be to me a sonne, which is alledged from 2. Sam. 7.14. As for these first words, Now there was a cer∣tain man of Ramathaim-zophim, &c. wherein we are told what Elkanah the father of Samuel was; we must know first, that whereas elsewhere the town where Elka∣nah dwelt is called Ramah, as in the 19. verse of this chapter; And they rose up in the morning early,—and came to their house to Ramah; and so again, chap. 2.11. here it is called Ramathaim-zophim, Ramathaim (in the duall number) because it consisted of two towns that were called Ramah, two Ramahs joyned in one, and Zophim, either because it was situate in the countrey or region of Zuph, whereof we reade, chap. 9.5. And when they were come to the land of Zuph, Saul said to his servant that was with him, Come and let us return, &c. or else because of the high situation of the place, standing upon some notable high hill, in regard whereof it may well be that there were some watch-towers there (for that the name seems to im∣port, because Zophim signifieth watch houses, or towers) or else (as some think) because there was there an Universitie or school of Prophets, who are usually in the Scripture called watchmen, as Ezek. 3.17. Sonne of man, I have made thee a watchman to the house of Israel: secondly, that whereas in setting down the genea∣logie

of Elkanah, it is said that he was the sonne of Jeroham, the sonne of Elihu, the sonne of Tohu, the sonne of Zuph; it seems in the 1. Chron. 6.26, 27. that three of these were also called by other names; for Elihu is there called Eliab, and vers. 34. Eliel; and Tohu, Nahath, and vers. 34. Toah; and Zuph, Zophai: and thirdly, whereas it is said that Elkanah was an Ephrathite; thereby is meant that he dwelt in mount Ephraim; Elimelech and his two sonnes are called Ephrathites, Ruth 1.2. because they were of Bethlehem Ephratah; and Jeroboam is called an Ephra∣thite, because he was of the tribe of Ephraim, 1. Kings 11.26. but Elkanah is here called an Ephrathite, onely because he dwelt in mount Ephraim; for that he was a Levite of the familie of the Kohathites; (to whom indeed certain cities were allotted in the tribe of Ephraim Josh. 21.20.) and of the posteritie of Korah, that wretch that was in so fearfull a manner destroyed in the wildernesse for his rebelli∣on against Moses, is evident 1. Chron. 6.22, 23, &c. so that it is no wonder though the sonnes of Korah were spared, whilest the father was destroyed, since the Lord had determined from this cursed stock to raise up to the Israelites such a glorious Prophet as Samuel was.

Vers. 2. And Peninnah had children, but Hannah had no children.] Hannah is reckoned in the foregoing words in the first place; and it is probable therefore which some conceive, that Hannah was his first wife, and that afterwards he took Penin∣nah to wife, because Hannah was barren: For in those times they counted it an ex∣traordinary crosse to die without issue; yea because the temporall promise made to that nation depended much upon their carnall generation, though the Lord allowed not their polygamie, yet he was pleased to tolerate this infirmitie in his servants till the Messiah came, when the Church should no longer be tied to one nation, but spi∣rituall children should be begotten unto God from all nations: and it may be they did conceive that Gods promise to Abraham of multiplying his seed as the starres of heaven, did implie a dispensation granted to them for having many wives.

Vers. 3. And this man went up out of his citie yearly to worship, and to sacrifice to the Lord of hosts in Shiloh.] At Shiloh the Tabernacle had stood ever since the seventh yeare of Joshua, Josh. 18.1. thither went Elkanah yearly, that is, at those three solemne feasts, wherein all the males were bound to appear before the Lord, Deut. 16.16. He might go at other times as a Levite, to do service in his course at the Tabernacle; but here doubtlesse his going up yearly at those great feasts is one∣ly intended, when his familie went with him (yea the women also) such was their devotion, though not bound thereto by the Law.

And the two sonnes of Eli, Hophni and Phinehas, the Priests of the Lord were there.] This Eli was at this time Judge of Israel the next after Samson, chap. 4.18. He had judged Israel fourtie years; and withall, as it is generally thought by all Expositours, he was high Priest too. Indeed, how he should come to be high Priest we cannot say. For Aaron leaving two sonnes behind him, Eleazar and Itha∣mar, the high Priesthood was to have descended successively to the posteritie of Ele∣azar, Aarons eldest sonne; and accordingly we reade that Eleazar was high Priest after Aaron died, Deut. 10.6. and after Eleazar died Phinehas, Judg. 20.28. Now it is evident that Eli was of the posteritie of Ithamar, Aarons second sonne; because it appears that Abiathar who was deposed from being high Priest by Solomon, was of

the posteritie of Eli, 1. Kings 2.27. and of Ahimelech who was the sonne of Abia∣thar, it is expressely said, 1. Chron. 24.3. that he was of the sonnes of Ithamar: and how therefore the high Priesthood came to be transferred from the posteritie of Eleazar to Eli, that was of the house of Ithamar, cannot be cleared by any place of Scripture; onely because it is said, chap. 2.30. that God had promised Eli that his house and the house of his father should walk before him for ever; thence some con∣clude that it was not without Gods appointment, that the high Priesthood was re∣moved to the house of Ithamar, and that because the high Priests of Eleazars fami∣lie had some way provoked God by their evil wayes, in the dayes of the former Judges. As for Elies two sonnes Hophni and Phinenas, it is expressely inserted here, that they were then in Shiloh, when Elkanah used yearly to go up thither to sacri∣fice, to intimate thereby the wisdome and pietie of Elkanah, who would not neglect his dutie in going up thither with his sacrifices, according to the rule of Gods Law, because of the horrible wickednesse of these wretches, who were of chief sway amongst the Priests that attended the service of the Tabernacle; no though others stumbled so at their lewdnesse, that chap. 2.17. they abhorred the offering of the Lord, yet El∣kanah would not do so, but went up yearly at the appointed feasts to the house of God, though Hophni and Phinehas were there.

Vers. 4. He gave to Peninnah his wife, and to all her sonnes and daughters portions.] That is, portions of the peace offerings which he offered to the Lord, the fat onely of the peace-offerings was burnt upon the altar, the right shoulder and the breast was given to the Priest, and the remainder of the sacrifices were for the offe∣rer to eat, and those that belonged to him; of this therefore Elkanah gave portions to Peninnah and her children, according to the ancient manner of feasts of which see, Gen. 43.34.

Vers. 5. But unto Hannah he gave a worthy portion: for he loved Hannah, &c.] Peninnah had a great share as having many children; for she and her sonnes and her daughters had each of them severall portions; whereas Hannah being but one, was to have but a single portion. But her husband therefore, because he loved her dearly, as being a gracious woman, and withall, of a meek and quiet melting disposition, that she might not be discouraged, took care that her one por∣tion should be the larger and better, a double portion, (as some read it) and happe∣ly of the choice and best of the sacrifices.

Vers. 6. And her adversary also provoked her sore, &c.] This her adversary was Peninnah (as indeed where one man, contrary to the Ordinance of God, hath two wives, they must needs be adversaries, (as being corrivalls in his love) and live in continuall variance one with the other,) and she provoked her sore to make her to fret, because the Lord had shut up her wombe: That is, she provoked her purpose∣ly to make her vex and disquiet her self, and that by upbraiding her with her bar∣rennesse, as an effect of the Lords displeasure. Now this is added here, as a second reason why Elkanah gave Hannah such a worthy portion. It was not onely because of the singular love he bare to her, but also because he saw that Peninnah vexed her, and so he was the more carefull to comfort her and chear her up.

Vers. 7. And as he did so yeare by yeare, when she went up to the house of the Lord▪ so she provoked her, &c.] That is, whereas Elkanah did this yearly to chear

Hannah, Peninnah was hereby rendred the more ready to vex her. Now this petulan∣cy of Peninnah in provoking Hannah by upbraiding her with her barrennes, is hereby much aggravated, that she did not forbear at those times when they went up to pray, and offer sacrifices to the Lord. See Mat. 5. And withall it implies, that she upbraided her with the fruitlessenes of her seeking to God so earnestly at those times for a child.

Vers. 9. So Hannah rose up after they had eaten in Shiloh, and after they had drunk.] That is, after Elkanah and his family had eaten and drunk together, with whom Hannah sat. It may be indeed that Hannah upon her husbands words, vers. 8. did eat a little, yet it is most probable that she did neither eat nor drink: for be∣sides what she said afterward to Eli, vers. 15. I have drunk neither wine nor strong drink; it seems to have been against the expresse letter of the Law for any body to partake of these holy feasts, whilst they were in sadnesse and heavinesse of spirit: Deut. 12.7. And there you shall eat before the Lord your God, and ye shall rejoyce in all that ye put your hand unto, ye and your housholds: Levit. 10.19. And Aa∣ron said unto Moses, Behold this day have they offered their sinne offerings, and their burnt offerings before the Lord, and such things have befallen me: and if I had eaten the sinne offering to day, should it have been accepted in the sight of the Lord?

Now Eli the Priest sat upon a seat by a post of the Temple of the Lord.] That is, of the Tabernacle, for as Solomons Temple is sometimes called a Taber∣nacle, Jer. 10.20, My Tabernacle is spoyled, and all my cords are broken; so the Tabernacle is here called the Temple of the Lord. But yet it seems too, that the Tabernacle was at this time within some house built for that purpose in Shiloh, and hence there is mention here of a seat by a post, where Eli sat, and afterwards of doores, chap. 3.15. And Samuel lay untill the morning, and opened the doores of the house of the Lord, whereas the Tabernacle had neither gates nor posts, nor seats before it, but onely a vail that was hung up at the entring into it, Exod. 26.36.

Vers. 11. And she vowed a vow, and said, &c.] To wit, as it followeth after∣wards, that if the Lord would give her a man-child, she would give him unto the Lord all the dayes of his life, and that he should be a Nazarite, which she expresseth in the last clause of this verse, and there shall no rasour come upon his head. Indeed being by birth a Levite, the Lords he was without her vow, as being one of that tribe whom God had separated from the rest of the people, for his speciall service; but then we must consider that many of the Levites were dispersed abroad in severall places of the land, where their chief imployment was, to teach and instruct the peo∣ple, and did not (at least continually, but onely at some set times, when their course came) attend upon the service of the Tabernacle; and again, that the Levites were not bound to the service of the Tabernacle, till five and twenty or thirty years of age, and were again exempted at fifty: concerning which, see the note, Numb. 4.3. ei∣ther therefore the speciall thing intended in her vow, was the consecrating him wholly to the service of the Tabernacle; or else, the time when he should begin to at∣tend there, that he should not stay till the usuall years of other Levites, but should be brought thither and trained up there, even from his child-hood, and all that while continue under the strict vow of a Nazarite, which ordinarily the Levites were not bound unto. As for her power to vow this; we must understand, that she onely vow∣ed to do what in her lay, that it might be thus, to wit, the child being by no defect

of body or mind unfit for Gods service, and willing when he came to years of discreti∣on to take upon him the vow; and again, her husband consenting thereto, without which the womans vow was of no force, Deut. 30.8. But if her husband disallow her on the day that he heard it, then he shall make her vow which she vowed, and that which she uttered with her lips, wherewith she bound her soul, of none effect, and the Lord shall forgive her. Indeed it is evident in the sequel of Samuels story, that he did not alwayes continue in the Tabernacle, chap. 7.16. And he went from yeare to yeare in circuit to Bethel, and Gilgal, and Mizpeh, and judged Israel in all those places: and hence it seems probable, that after Samuel became Judge in Israel, he was by speciall dispensation from God, freed from this vow of his mother.

Vers. 14. And Eli said unto her, How long wilt thou be drunken? put away thy wine from thee.] That is, How long wilt thou carry thy self as a drunken woman? How long wilt thou continue here in thy drunkennesse, and profane this holy place thou art come into? go home and sleep and rid thee of this distemper, and then come with a penitent heart and make thy peace with God: because he saw her stand so long together mumblimg with her lips, after an unusuall manner, and yet could not perceive that she was praying, he perswaded himself she was drunk, and there∣upon did thus sharply chide her, the rather happely inclining to this rash judgement, because of some incomposednesse in the gesture of her body, arising from the vehemen∣cy of a transported mind, which at the same time he might also discern in her; but e∣specially because it was immediately after they were risen from eating and drinking before the Lord, vers. 9.

Vers. 15. And Hannah answered and said, No, my Lord, I am a woman of a sor∣rowfull spirit, &c.] Though Eli had most unjustly charged Hannah with drunken∣nesse, yet we see with what meeknesse she seeks to clear her self of that fault, by gi∣ving him to understand, first, that she was a woman of a sorrowfull spirit, and there∣fore in a condition altogether unlikely to give her self to such excesse: secondly, that she had at present, drunk neither wine nor strong drink: and thirdly, that she had been imployed in a duty, for which she had been very unfit had she been drunk, namely, in prayng to the Lord I have, saith she, powred out my soul before the Lord: for it is usuall in the Scripture to call prayer the powring forth of the soul to God, as Psal. 62.8. Trust in him at all times; ye people poure out your heart before him: and Lam. 2.19. Arise, cry out in the night; in the beginning of the watches, poure out thine heart like water before the face of the Lord: and that I conceive for these two reasons, first, because Gods servants are wont in prayer, as his friends and fa∣vourites, to discover all their sinnes, and make known all their wants and griefs, and cares and troubles, and all the complaints and desires of their souls, not hiding any thing from him: and secondly, because they do this too, with much vehemency, and earnestnesse; their prayers come not from them sleepingly, and dreamingly, but are poured forth with strong affections and fervency of spirit.

Vers. 16. Count not thy hand-maid a daughter of Belial, &c.] See the note, Deut. 13.13.

Vers. 17. Then Eli answered and said, Go in peace.] That is, be not troubled with that which I said (for I see now that I was deceived) neither let this affliction thou art in disquiet thy mind, but repose thy self on the providence of God, who no doubt will provide for thee, as may be most for thy good.

Vers. 18. And she said, let thy hand-maid find grace in thy sight.] That is, I de∣sire that thou wouldest still continue this good opinion of me, and still pray to the Lord in my behalf.

So the woman went away, & did eat, and her countenance was no more sad.] Which was an effect of faith, wrought in her by the spirit of God, upon the prayer she had poured forth unto the Lord, and the gracious encouragement she had received from the high priest, whose words she entertained, as if a promise had been made to her from heaven.

Vers. 20. She bare a sonne, and called his name Samuel.] That is, asked of God; whereof she gives the reason in the following words, because, saith she, I have asked him of the Lord: so that hereby it is clear, that she gave him that name, first, to testi∣fie the comfort she took, in that she had obtained this sonne by prayer from the Lord; though the having of a child, a sonne, after so long a time of barrennesse, the taking away of her reproch, and the stopping of her adversaries mouth were all blessings, wherein she could not but much rejoyce; yet that this sonne was given her as a return of her prayer, was in her esteem above all these: and secondly, that this name of her sonne might put them continually in mind, in what a singular extraor∣dinary way he was given them of God, that so she might be rendred thereby the more carefull to perform the vow she had made, and her husband too having con∣sented to it, and that the child might be the readier to submit himself to the service of God in that strict way of a Nazarite, according to that which his mother had vowed.

Vers. 21. And the man Elkanah, and all his house, went up to offer unto the Lord the yearly sacrifice, and his vow.] That is, some sacrifice which he had vowed to the Lord; and what can we rather think this to have been, then a vow of peace-offerings, which he had vowed to give unto the Lord, by way of thankfulnesse, for this sonne which by his beloved Hannah the Lord had now given him?

Vers. 22. She said unto her husband, I will not go up untill the child be weaned, &c.] Hereby it appears that Hannah had acquainted her husband with her vow, and that he had consented to it. Some Expositours question whether Hannahs keeping the child at home till he was weaned, was not a transgression of the law; but causelessely, for first, for that Law concerning the presenting the first born before the Lord, which the Virgin Mary observed, Luke 2.22. And when the dayes of her purification were accomplished, they brought him to Jerusalem to present him before the Lord: this concerned not the Levites, but onely those first born that were to be redeemed: and secondly, for that Law concerning the appearing of all the males thrice a yeare before the Lord, Exod. 23.17. three times in a yeare all thy males shall appear before the Lord God: it was meant onely of those that were capable in some measure of joyning in the worship and service of God. Hannah therefore was not bound to go up with her young child immediately, and being not bound she chooseth rather to stay till he was weaned; because it went against her, to think of bringing away a child vowed to God, after she had once brought him to the Tabernacle of the Lord; resolving that after he was weaned, she would then carry him and leave him there, that he might continue in the service of the Lord for ever. Concerning which see the foregoing note upon verse 11.

Vers. 23. Tarrie untill thou have weaned him, onely the Lord establish his word.]

This word of the Lord which Elkanah speaks of, must either be the gracious answer which Eli returned to Hannah, vers. 17. Then Eli answered, and said, Go in peace, and the God of Israel grant thee thy petition which thou hast asked of him: which she took as a kind of promise sent her from heaven, or rather the answer which God returned to her prayers, by giving her a sonne, which was all one at if a voice had come from heaven, Hannah thy desire is granted; and this word it is, which he de∣sires the Lord would establish; she had not onely craved a sonne, but also with this condition by way of vow annexed, that he might live a perpetuall Nazarite con∣secrated to the service of God, and in this he prayes that the Lord would perfect what he had begun: or else it must be understood generally that God would per∣form what he had determined concerning this his sonne, as taking it for granted, that surely a child so miraculously given, was determined for some great service.

Vers. 24. She took him up with her, with three bullocks, and one ephah of floure.] There is mention afterwards of the sacrificing of one of these bullocks onely, vers. 25: And they slew a bullock, and brought the child to Eli: but it cannot be thence gathered, that one onely was intended for sacrifices, the other for other uses; that one might be offered when they presented the child, and delivered him up to the service of God, (which is therefore onely mentioned) the other afterwards in other oblations; or the one might be offered as a burnt offering, the other for a peace offering. As for the Ephah of floure which he carried also; an ephah contained ten omers or tenth deales; now the Law perscribing three tenth deales to be offered with a bullock, Num. 15.9. Then shall he bring with a bullock a meat offering of three tenth-deales of floure, mingled with half an hin of oyle, nine tenth-deales of this ephah were for the three bullocks, and the other tenth deale which was over∣plus, might be intended for a voluntary meat-offering.

Vers. 28. And he worshipped the Lord there.] This may be me••••t of Eli, that he blessed God for hearing both his and her prayer, and for Hannah her voluntary consecrating her child to be a perpetuall Nazarite unto God; but I rather con∣ceive that it is meant of Elkanah; he with Hannah brought the child to Eli, vers. 25. And they slew a bullock, and brought the child to Eli. Hannah made known their errand to him; and now it is added, that he, that is, Elka∣nah worshiped the Lord, implying thereby his assenting to that which Han∣nah had said, and that he besought the Lord to accept the child and blesse him, &c.

And Hannah prayed, and said, &c.] It is not improbable that Hannah joyn∣ed petitions at this time with her thanksgiving, though the gratulatory part be expressed onely; but however it is not improper to say she prayed, when she praised God, for this is a part of prayer. Prayer being (if generally defined) a holy ex∣pression of our minds to God, either by way of desiring any thing from him or by returning him thanks, and giving him the glory of what he hath done: 1. Tim. 2.1. I exhort therefore, that first of all supplication, prayers, intercessions, and gi∣ving of thanks be made for all men: Col. 4.2. Continue in prayer, and watch in the same with thanksgiving.