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. II.

Vers. 1. MY heart rejoyceth in the Lord, mine horn is exalted in the Lord, &c.] In this song of Hannahs, her drift is to set forth the praises of God, by way of testifying her thankfulnesse for the great mercy he had shown to her in her sonne Samuel; yet she doth not onely insist upon this particular, but takes occasion from thence to set forth his infinite holinesse, and wisdome, and power, and speaks of the marvellous works of his providence which he dayly doth in the world; and of the manifold benefits both temporall, and spirituall, and eternall, which he is alwayes ready to impart to his Church and people. Indeed in the first words of the song, she begins with that which God at present had done for her; wherein we must note, first, that though she did doubtlesse rejoyce much in the child that God had given her; yet the chief thing that cheared her heart was, that the Lord by granting her request in giving her a sonne, had discovered his love to her, and the precious account that he made of her, and therefore when she comes to set forth the ground of her joy, she insists altogether upon her interest in God, and his favour to her: My heart rejoyceth in the Lord, mine horn is exalted in the Lord: secondly, that by exalting her horn, is meant the advancing of her power and glo∣rie, and the cheerfulnesse and joy of her spirit; the metaphor is taken either from horn beasts whose power and beautie is chiefly in their horns, and who being lu∣stie and full of spirit, do the more advance and lift up their horns as they go up and down; or else from captains and souldiers, who were wont in those times (as some say) to wear a kind of horn made of brasse upon their helmets, and when they were conquerers and triumphed over their enemies, then they wore it up, but when they were conquered and foiled, they drew it down. However, Hannah intends hereby to intimate, that through the Lords goodnesse to her in giving her a sonne, she was become stronger and more renowned then before (for children are the strength and glorie of their parents) and that she was cheared and encouraged to triumph over all her enemies: thirdly, that whereas she addes, my mouth is enlarged over mine enemies; thereby is meant, both that she had now more abun∣dant matter for the praising of God then her enemies, and likewise that she had now enough to say wherewith to stop the mouth of her insulting adversarie; before, when she was barren, she had nothing to replie against Peninnah, but was fain to bear her reproches in silence; but now Peninnah could not in∣sult over her as before; and if she did, she had enough to answer her: and fourthly, that the reason of this is rendred in the last words, because I re∣joyce in thy salvation, that is, because thou hast saved me, to wit, from the affliction and reproch of my barrennesse, and the insulting of mine enemies.

Vers. 2. There is none holy as the Lord, &c.] To wit, because there is no creature that is perfectly holy without spot or blemish, essentially and inde∣pendently holy, and the fountain of all holinesse that is in others, as the Lord is; and therefore it follows, for there is none besides thee, that is, there is no God be∣side thee, neither is there any rock like our God: but concerning this last clause, see the note, Deut. 32.4.

Vers. 4. For the Lord is a God of knowledge, &c.] By two reasons Hannah shews

the follie of those that proudly insult over Gods people: first, the Lord, saith she, is a God of knowledge, that is, a God that knows all that in your pride and arrogancie you think or speak, or attempt against his poore servants; and from whom you have even that knowledge, wisdome and understanding, in the confidence whereof you are so ready to exalt your selves; wherein there are many strong arguments included to disswade all men and women from such proud and arrogant boasting as Penin∣nah had used: first, because he that is the just avenger of all wickednesse, must needs know it: secondly, because he discerning all their thoughts and projects, could easily infatuate them, and crosse them many wayes in their purposes: and thirdly, because they may be sure, that he ordereth all with great wisdome for the good of those that fear his name. Again, a second reason is, that by him actions are weighed: whereby is meant that he exactly ponders all the actions of men, and will there∣fore as a just Judge repay them as he finds them good or evil; yea, according to the degree of good and evil which he finds in them; or rather it is meant of all the actions of men, as they are disposed by the providence of God; that he weighs them, that is, he orders them in great wisdome; even as the Apothecarie weighs the drugs he puts into his medicines, so the Lord moderates or enlargeth the rage of wicked men against his children, as may be most for their good; and therefore though they be insatiably desirous to lay load upon his children, yet they are re∣strained many times, and can proceed no further then God sees shall be for their good.

Vers. 4. The bows of the mighty men are broken, and they that stumbled are girt with strength.] In these words is implied that God doth many times abate the strength of the mightie, or at least blasts their attempts, and makes them suc∣cesselesse; and so (as when the bow of a mightie man breaks) all their endeavours come to nothing; and on the other side he many times so strengthens the feeble that of themselves are ready to stumble, or at least so prospers their weak endeavours, that unexpectedly they bring mightie things to passe. Those that are strong of bo∣die, strong in militarie forces, in power and authoritie in the Common-wealth, in wisedome, wit, judgement and memorie, become many times as Samson when his hair was cut off, like other men, yea though their strength remains, their bow is oft broken, their attempts are vain, and end in shame and reproch; whereas those that are weak in these regards, become mightie and strong, at least they pre∣vail successefully in all their affairs.

Vers. 5. They that were full have hired out themselves for bread, and they that were hungry ceased.] That is, they that were hungry became rich, or at least were well provided for, so that there was not a poore man any longer left amongst them.

So that the barren hath born seven, and she that hath many children is waxed feeble]. That is, those that were barren have born many children; (for seven is usu∣ally in the Scripture put for many, as Deut. 28.7. they shall come out against thee one way, and flie before thee seven wayes: and so in divers other places) and on the other side, they that have had many children have either grown weak, and so through feeblenesse have left bearing, or else have buried the children they have had, and so became feeble, children being still esteemed the strength of their parents. Now this

particular passage of Gods providence, it is likely that Hannah did the rather men∣tion amongst the rest, as having respect to the Lords mercy, in opening her barren wombe, and perhaps to the hope she had also, if not the assurance she had by the spirit of prophecy, that the Lord would give her many children more, as indeed we find vers. 21. of this chapter, that she had after this, three sonnes and two daughters.

Vers. 6. The Lord killeth and maketh alive, &c.] These following passages in this and the next verse may either be meant of severall men, to wit, that the Lord kil∣leth one, and maketh alive another, that he maketh one man poore, and another man rich, &c. or else of the same persons; that the Lord killeth men, and then maketh them alive again; that he maketh a man poore, and then afterwards rich again, that he bringeth a man low, and then afterwards lifteth him up again. The Lord maketh poore, and maketh rich; he bringeth low, and lifteth up: as for these expressions of kil∣ling and making alive, of bringing down to the grave, and bringing up, though they may be meant first, literally, that the Lord sometimes killeth men, and yet restoreth them to life again, as he did the good Shunamites sonne, 2. Kings 4.35. and second∣ly, spiritually, that the Lord with the terrours of the Law, and the lashes and sting of conscience for sinne hath humbled men, and laid them as it were for dead accord∣ing to that of the Apostle, sinne revived, and I died, Rom. 7.9. whence the Law is called the ministration of death, 2. Cor. 3.7. and yet afterwards he revives them, and cheers them up again by the promises of mercy and the sweet comforts of his spirit; yet thirdly, I conceive they may be best understood of the desperate dangers, the grievous and heavy afflictions, whereinto the Lord many times brings men, and yet afterwards raiseth them up again; when men by sicknesse or any other dismall calamity, are brought to desperate extremities of danger, heart-breaking sorrows and miseries, out of which there seems to be no hope of recovery, they are said in the Scripture to be as dead men, and to be brought to the brink of the grave; there is but a step between me and death, saith David, chap. 20.3. For thy sake are we killed all the day long, saith the Apostle, Rom. 8.36. and so also when the Lord delivereth them from these dangers and miseries, they are said to be revived and raised up from the grave, Hos. 6.2. After two dayes will he revive us, in the third day will he raise us up, and we shall live in his sight: Esa. 26.19. Thy dead men shall live, to∣gether with my dead body shall they arise; awake and sing ye that dwell in the dust, &c. And thus Hannah here speaks of the strange changes and alterations which God makes amongst men. The Lord killeth and maketh alive, he bringeth down to the grave and bringeth up: because, first, men will not be humbled many times, till they be brought to such depths of miserie: and secondly, men are most affected with Gods goodnesse when they have given themselves for lost, and are then raised up a∣gain: & thirdly, the Lords power is most magnified, when men are restored from such inextricable miseries; therefore usually the Lord doth thus kill men, when he means nothing lesse then that they should be lost, but within a while revives them again, and puts them into a better estate and condition then they were in before.

Vers. 8. For the pillars of the earth are the Lords, and he hath set the world up∣on them.] That is, the whole earth is the Lords, even to the centre and foundation thereof, upon which the Lord hath settled and built up the whole frame of the world, as it were upon pillars. The earth hangs we know in the midst of the aire, having

nothing to support it but the mighty power & command of God; but because it stands firm and fast as if it were supported with pillars, hence is this expression, The pillars of the earth are the Lords, &c. and this clause is added, to shew that it is no wonder, that God should thus turn things upside down in the government of the world, as is expressed in the foregoing verse; since he that thus made the world at the first, must needs be of power to do what he will, & may well also take libertie to do what seems good in his own eyes; for with his own why should he not do what himself pleaseth?

Vers. 9. He will keep the feet of his saints, and the wicked shall be silent in dark∣nesse.] By keeping the feet of his saints, is meant the Lords preserving them from all dangers bodyly and spirituall; and that especially by the inward guidance of his spirit; and as for the second clause, the wicked shall be silent in darknesse; this may be understood either of the great calamities that shall fall upon them; Eccles. 5.17. All his dayes also he eateth in darknesse, and he hath much sorrow and wrath with his sicknesse: Zeph. 1.15. That day is a day of wrath, a day of trouble and distresse, a day of wastnesse and desolation, a day of darknesse and gloominesse, a day of clouds and thick darknesse: wherein Hannah foretells here that they should be silent, that is, even overwhelmed with confusion and astonishment, not having any thing to say for themselves, according to those expressions, Matth. 22.12. And he said unto him, friend how camest thou in hither, not having a wedding garment: and he was speech∣lesse: Job 5.16. So the poore hath hope, and iniquitie stoppeth her mouth: and Jer. 8.14. Why do ye sit still? assemble your selves, and let us enter into the defenced cities, and let us be silent there: for the Lord our God hath put us to silence, and given us waters of gall to drink, because we have sinned against the Lord: or else of their be∣ing cut off from the land of the living, for such are said to dwell in silence, Psal. 94.17. Ʋnlesse the Lord had been my help, my soul had almost dwelt in silence, and in darknesse: Job 10.21, 22. Before I go whence I shall not return, even to the land of darknesse, and the shadow of death: and especially the wicked, whose souls are cast into outer darknesse, Matth. 8.12. But the children of the kingdome shall be cast into outer darknesse, there shall be weeping and gnashing of teeth.

For by strength shall no man prevail.] That is, by their own strength. This is added as a reason of both the foregoing clauses, the Lord will keep the feet of his saints; for should not the Lord keep them, they could never preserve themselves by their own strength; and the wicked shall be silent in darknesse: for if the Lord undertakes to pu∣nish them, they cannot by their strength secure themselves; the weak and strong are both alike to him; he can pull down the mightiest as well as the meanest.

Vers. 10. The adversaries of the Lord shall be broken in pieces, out of heaven shall he thunder upon them.] This last clause being a branch of the propheticall part of Hannahs song, may have reference to that particular judgement upon the enemies of Gods people, in the time of her sonne Samuels government, 1. Sam. 7.10. The Lord thundred with a great thunder on that day upon the Philistines, & discomfited them, & they were smitten before Israel; or that 1. Sam. 12.18. So Samuel called unto the Lord, and the Lord sent thunder and rain that day; & all the people greatly feared the Lord & Samuel. Yet withall it may be meant generally of the Lords pouring down venge∣ance from heaven upon his adversaries; for we see, 2. Sam. 22.14, 15. David saith, The Lord thundred from heaven, and the most high uttered his voice; and he sent out ar∣rows and scattered them, lightning and discomfited them, &c. And yet we reade not of

any such storm of thunder and lightning that ever fell upon the enemies of David; because God had many times destroyed his enemies by thunder from heaven, it grew to be, as it seems, a proverbiall speech, to say that the Lord would thunder upon them, when they meant that the Lord would terribly destroy them.

The Lord shall judge the ends of the earth, &c.] This is a prophecie concerning the exaltation & kingdome of Christ the Messiah; and indeed it is the first place in the old Testament, where Christ is mentioned under the name of the Messiah, the anointed. The Lord shall judge the ends of the earth, & he shall give strength unto his king, & exalt the horn of his anointed; that is, the Lord shall rule the whole world, and at the last day he shall judge all the inhabitants of the earth, yea and that by the Messiah, the Lord Christ his anointed King, who though at first he shall live in a low and mean estate and condition, yet when he hath finished the work of mans redemption, he shall then be exalted above all principalities and powers, and shall sit down at the right hand of his father: all power shall be given him both in heaven and in earth, he shall gather in his elect people among all nations, govern them by his word and spirit, and destroy all his and their enemies. Thus, I say, it is generally thought by Inter∣preters, that these words are a prophecie concerning Christ the Lords anointed; yet in regard the kingdome afterward established amongst the Jews was a figure of the kingdome of Christ, it may also be well understood of that.

Vers. 11. And the child did minister unto the Lord before Eli the Priest.] This is repeated again, vers. 18. where it is also added that in his ministring before the Lord he was girded with a linen Ephod. It is expressely said in the former chap∣ter, vers. 24. that Samuel was carried by his parents to the Tabernacle, and left there so soon as even he was weaned. But we cannot possibly think that there was any service of the Tabernacle, that at those years Samuel was able to do; and there∣fore the meaning of this clause is onely, that afterwards, even whilest he was yet but a child, de did such service in the Tabernacle, as according to his years and strength he was capable of doing. The Levites indeed did not enter upon the service of the Tabernacle till they were twentie five years old, Levit. 8.24. But now Samuels case was extraordinary, because by the speciall vow of a Nazarite, he was even from his tender years consecrated to the service of the Lord; and therefore we see even in his childhood he did wait upon the service of the Tabernacle, to wit, in such services as still by degrees he grew able to do; as happely in locking and unlocking the doores of the Tabernacle; in laying up and fetching out the vestments of the Priests, and such like; for that it was some ministerie in the Tabernacle that he was em∣ployed in is evident, because vers. 18. it is said, that he wore a linen Ephod, which was an holy garment, in the doing of it. We find not indeed in the law of Moses that there was any such linen Ephods appointed for the Levites, but for the inferiour Priests onely, the sonnes of Aaron, Exod. 39.27. And they made coats of fine li∣nen of woven work, for Aaron and for his sonnes: either therefore afterwards when the Tabernacle came to be settled in the land of Canaan, it was ordered, and that by divine authoritie, that the Levites also should wear such linen Ephods when they attended upon the service of the Tabernacle; or else Samuel was by speciall dis∣pensation, because of the Nazarites vow, or some other reason, appointed to wear this holy vestment; which yet seems not so probable, because it appears that this li∣nen

Ephod was so commonly worn by all that were employed in holy services, that even David also when he danced before the Ark, 2. Sam. 6.14. was girded with a linen Ephod. However, hereby I say it is clear, that Samutl in his childhood and youth did attend upon the service of the Tabernacle, in such services as he could then discharge, and that before Eli the Priest, that is, according as he was ordered and directed by Eli, who undertook the training of him up, and upon whom he chiefly attended in the service he did.

Vers. 12. Now the sonnes of Eli were sonnes of Belial, they knew not the Lord.] This is meant of the effectuall knowledge of faith; so they knew not the Lord, they had no lively knowledge nor apprehension of God. They that have a floating knowledge in their brains of those things which they believe not in their hearts, may be well said not to know that which by a speculative knowledge they understand well enough; and so they that understand well enough those things which God hath revealed concerning himself, either by his word or works, if this their knowledge be not accompanied with faith and the fear of God; (and so though they know God, yet they do not glorifie him as God, Rom. 1.21.) these men do not indeed know God; they may say they know him, but their own works may confute them; for if they did indeed know him, they would fear him and honour him as God: They professe that they know God, saith the Apostle concerning such men as these, Tit. 1.16. but in their works they denie him, being abominable and disobedient, and unto every good work reprobate. He that saith, I know him (saith S. John, 1. John 2.4.) and keepeth not his commandments is a liar, and the truth is not in him: and thus it is said here of the sonnes of Eli, that they knew not the Lord: Though they were Priests, whose office it was to teach and instruct the people in the knowledge of God, yet because they were wicked ungodly wretches, sonnes of Belial (concerning which expression see the note, Deut 13.13.) therefore they are said not to have known the Lord; as upon the same ground the Prophet Hosea complained of the people of God in his time, that there was no knowledge of God in the land. Hos. 4.1. And this is here inserted concerning the sonnes of Eli, to intimate both the faith of Samuels parents in leaving him, and also the singular grace of God in preserving him pure and incorrupt, where there was such danger of infection by reason of these sonnes of Belial with whom he was to live.

Vers. 13. The Priests servant came, whilest the flesh was in seething, with a flesh-hook of three teeth in his hand, &c.] Concerning this flesh-hook see Exod. 27.3. The sinne of these sonnes of Eli here set forth was this, first, that not content with the breast and shoulder which onely were the Priests portion of the peace-offerings, Levit. 7.31, 32, 33, 34. they used to take out of that which was seething for the sa∣crifices, as their customarie fees, not having any Law of God for it, all that their flesh-hook could take out; and it is said that this they did not now and then, but al∣wayes, vers. 14. So they did in Shiloh, unto all the Israelites that came thither: Again, sometimes they would have this their overplus customarie portion before the flesh was seething, that they might rost it, yea before the fat was burnt, directly against that Law, Levit. 7.31. And the Priest shall burn the fat upon the altar, but the breast shall be Aarons and his sonnes; yea, and perhaps before the fat was taken off, which may be the reason why vers. 29. they are said to have made them∣selves fat with the chiefest of the offerings.

Vers. 18. But Samuel ministred before the Lord being a child girded with a linen Ephod.] See the note above, vers. 11.

Vers. 19. Moreover his mother made him a little coat, and brought it to him from yeare to yeare, &c.] During his childhood, when as yet he could do but little service in the Tabernacle, his mother thought it requisite to supplie him with clothes, the rather that she might yearly bring him some small pledge of a mothers love.

Vers. 21. And the Lord visited Hannah, so that she conceived and bare three sonnes and two daughters.] Thus for that one sonne which she had given to the Lord, the Lord gave her three sonnes and two daughters more, and that too im∣mediately upon Elies blessing them, to shew how powerfull the prayers are of such as Eli was, vers. 20. it is said Eli blessed Elkanah and his wife, and said, The Lord give thee seed of this woman for the loan which is lent to the Lord; and then imme∣diately after follows, And the Lord visited Hannah, so that she conceived, &c.]

Vers. 22. Now Eli was very old, and heard all that his sonnes did unto all Is∣rael, and how they lay with the women, &c.] That is, he heard both of the wrong they did unto all Israel, in the matter of their sacrifices, and likewise of that parti∣cular villanie of theirs, in lying with the women that assembled at the doore of the Tabernacle of the congregation: It is very hard to say what these women were, with whom the sonnes of Eli committed this lewdnesse; first, some hold that they were certain devout women that withdrawing themselves from all worldly employ∣ments and secular affairs, did give up themselves wholly to the service of God in the Tabernacle; there to spend their time in fasting and prayer, and other holy du∣ties both day and night; of which sort they say that prophetesse Anna was one, of whom it is said, Luke 2.37. She was a widow of about fourescore and foure years, which departed not from the Temple, but served God with fastings and prayers night and day: secondly, others hold that they were certain women that did as∣semble together in their turns, some in one course, and some in another, for some services in the Tabernacle that were proper for them to do, as washing and spinning; and so had their abode for that purpose in some places adjoyning to the Tabernacle; and did attend at the doore of the Tabernacle to receive directions from the Priests as there was occasion: thirdly, others say that they were the women that after child-bearing came to be purified according to the Law, who being accompanied, when they came with a great many of their neighbours and friends that went along with them, it is therefore said that they assembled by troops (as the word in the Original signifieth) at the doore of the Tabernacle of the congregation: and lastly, others think that it is meant generally of all those women, that in the forwardnesse of their zeal and devotion did flock together daily at the doore of the Tabernacle, to offer sacrifices, and to perform other duties of Gods worship and service; and indeed con∣sidering that the same phrase is used concerning those women that came flocking in to bring their looking-glasses for the service of the Tabernacle (at which time there could not be any such companies of women, that had either consecrated themselves to the perpetuall service of God in the Tabernacle, or that came up in their courses to be helpfull in their way to the ministers of the Tabernacle; and that because the Tabernacle was not then built) Exod. 38.8. And he made the lave••, of brasse, of the looking-glasses of the women assembling, which assembled at the doore of the

Tabernacle of the congregation, I do the rather think it is meant of all such women generally, as came in freely and frequently to serve God in the Tabernacle, and that many of these were seduced by these varlets, as they got opportunity of any privacy with them, and drawn to lie with them, and that in Gods house; a wickednesse the more abominable too, because they had wives of their own, chap. 4.19. As for the mention that is here made of Elies age, Now Eli was very old, and heard all that his sonnes did, &c. I conceive there are two reasons why this is expressed; first, to in∣timate why he himself never took notice of these vilde pranks that his sonnes played; being very aged and so not being able, frequently to attend himself upon the service of the Tabernacle, he never knew of these things till others told him of it: and se∣condly, as an aggravation of his affliction in the wickednesse of his sonnes, that it fell upon him in his old age; to heare such tydings of his sonnes, would have been a burthen heavy enough to have been born when he was in his full strength, but in his old age, when the grassehopper is a burden, as Solomon saith, Eccles. 12.5. to have such milstones fall upon him, must needs crush him.

Vers. 23. And he said unto them, Why do you such things? &c.] Thus he re∣proveth his sonnes for their sinnes; but herein lay the sinne of Eli, that knowing them guilty of such horrid abominations he thought it enough to reprove them, and that so gently too, Nay my sonnes, for it is no good report that I heare, &c. For such villanies as these of his sonnes, that were now discovered to him, he could have done no lesse in justice then to have turned them out of the priesthood, yea to have cut them off from the people of God; and therefore instead of that just severity thus mildly to admonish them onely, was certainly a grievous sinne; and indeed it discovered plainly he had alwayes marred them with too much indul∣gence; so that it is no wonder though the Lord were highly offended with him.

Vers. 24. Ye make the Lords people to transgresse.] If we reade this clause as it is in the margin of our bibles, Ye make the Lords people to cry out, it is do••btlesse then meant of the complaints and outcries of the people against them for their abominable wayes; but if we reade the words as they are in our text, Ye make the Lords people to transgresse, the meaning is, that they did not onely sinne themselves, but also caused the people to transgresse, and so were guilty as much as in them lay of helping to destroy their souls also; to wit, partly in that they imitated their evil example; and partly, in that they forbore to bring their sacrifices to the Lord, being offended at their ill managing those sacred services, as is before noted, verse 17.

Vers. 25. If one man sinne against another, the Judge shall judge him; but if a man sinne against the Lord, who shall intreat for him?] That is, though all the friends he hath should joyn together and intreat, they shall not be able to make his peace. This speech of Eli to his sonnes, is somewhat difficult, and is diversly expounded; some understand it thus, that whereas when one man wrongs ano∣ther, the Judge or umpire chosen between, may compose the difference and reconcile them together, it is otherwise when a man wittingly, maliciously, and presumptuously sinnes against God; for there all hope of pardon is denied, there remains no more sacrifice for sinne, that is, for such a mans sinne,

Heb. 10.26. neither should such an one be prayed for: 1. John 5.16. If any man see his brother sinne a sinne, which is not unto death, he shall ask, and he shall give him life for them that sinne not unto death. There is a sinne unto death: I do not say, he shall pray for it. But this Exposition agreeth not with Eli his aim, which was doubtlesse to winne his sonnes to true repentance; and besides, why should sinning against the Lord, be here restrained to sinning against him malici∣ciously, and with a high hand? I rather therefore think, that the drift of these words is onely to shew them what a grievous and dangerous thing sinne is, especially such sinnes whereby God is immediately wronged and provoked, that so he might scarre them from their evil courses; to wit, either because if God by his Judges punish offences against man, he must needs be more severe when men rise against him; or else because no mediation nor satisfaction by man can here take up the quarrell; as may be done when the difference is between one man and another: If one man (saith he) sinne against another, the Judge shall judge him; that is, an Umpire may come and take up the controversie; the partie may be adjudged to make satisfaction, and there will be an end of the quarrell; but if a man sinne against the Lord, who shall intreat for him? that is, no mediation nor satisfaction of man can here make a mans peace; no reconciliation can be here hoped for, un∣lesse the sinner repenting of his sinnes, do by faith in Christ turn to God. So that herein also is implied the desperate danger of their condition, who by kicking against the sacrifices, did in a manner despise this onely means of their reconciliation with God.

Notwithstanding they hearkened not unto the voice of their father, because the Lord would slay them.] That is, because the Lord had determined to destroy them; and so consequently not to give them grace to repent, but to leave them to the stubbornesse of their own wicked hearts; for though it be true, that God wills not the death of a sinner, (Ezek. 33.11. As I live saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way, and live; that is, he desires not that sinners should perish, but would rather that they should repent, &c.) yet it doth not hence follow, but that God may determine in a way of justice, not to give any effectuall grace to such and such men, as have grievously provoked him by their sinnes, but rather to deliver them up to hard∣nesse of heart, and so it was here; for their sinnes God determined to destroy them, and consequently to leave them to themselves; and therefore it was no wonder though they minded not the reproofs and counsell of their father.

Vers. 26. And the child Samuel grew on, and was in favour both with the Lord, and also with men.] This is here inserted, first, for the greater praise of Samuel, who grew in grace even in these declining times: and secondly, especially to shew how God remembred mercie in the midst of judgement, by raising up such a glorious instrument to be a stay to his poore people, in those dismall times that were now co∣ming upon them.

Vers. 27. Did I plainly appear unto the house of thy father, when they were in E∣gypt in Pharaohs house?] to wit, by choosing Aaron of whom Eli was descended, to joyn himself with Moses, for the deliverance of the Israelites when they were in bondage to Pharaoh in Egypt.

Vers. 29. Wherefore kick ye at my sacrifice, and at mine offering, which I have commanded in my habitation, and honourest thy sonnes above me? &c.] In this clause, first, Eli and his sonnes are reproved for kicking against Gods sacrifices and offerings; and they are said to kick at his sacrifices, &c. 1. because they seemed not pleased that God had so much, and they so little of the sacrifices and offerings; and therefore in a proud and scornfull manner, took from the sacrifices for their own use what they pleased themselves; and 2. because by their doing what they listed about Gods sacrifices, and by carrying themselves as if they thought any thing that they were pleased to leave, after they had served themselves, good enough for Gods altar; and generally by their profane and carelesse carriage of them∣selves in the sacred service, whereto they could not have addressed themselves with too much reverence and fear; they discovered what a sleight and base esteem they had of Gods sacrifices, which was all one in effect, as if they had tram∣pled them under their feet; and 3. because by their insolent and wilfull disobey∣ing the law of the sacrifices which God had given them in charge; they did as it were kick and spurn against God in his Ordinances: And though Eli did not this but his sonnes onely, yet because he did not restrain them from these evil pra∣ctises, and punish them for their wickednesse herein; it is charged upon him as well as upon them: Wherefore kick ye at my sacrifice? &c. and secondly, Eli is reproved for honouring his sonnes above God; and that because he was more care∣full to please his children, then to please God; to keep them in their places, then to vindicate Gods sacrifices from being polluted.

Vers. 30. I said indeed, that thy house, and the house of thy father should walk be∣fore me for ever, &c.] Because the taking away the high Priests place from Eli and his familie, is not the onely punishment here threatned, though the chief; (for the cutting off many of his posteritie from the inferiour priesthood, is also included in the evil denounced against him in this place, vers. 31. Behold, the dayes come that I will cut off thine arm, and the arm of thy fathers house, that there shall not be an old man in thine house:) therefore this which is here said of a conditionall pro∣mise formerly made, which should now be reversed, because the condition was not performed, cannot be referred to any particular promise made to Eli, or any decree of Gods concerning Eli, that the high Priesthood should be continued in his line; but to that promise made to Aaron and his seed in generall, Exod. 29.9. Thou shalt qird them with girdles (Aaron and his sonnes) and put the bonnets on them: and the Priests office shall be theirs for a perpetuall statute: which is now reversed as concerning Eli his familie, whom the Lord threatens to cut off in a great part from the priesthood▪ given at first to Aaron and his seed.

Vers. 31. Behold, the dayes come that I will cut off thine arm, &c.] That is, I will make both thee and thy familie weak and ignoble: (for the cutting off the arm, signifieth the taking away from them the strength and dignitie of their fa∣milie, Zech. 11.17. Wo to the idol-shepherd that leaveth the flock, the sword shall be upon his arm, and upon his right eye: his arm shall be clean dried up, and his right eye shall be utterly darkned: and this was done, first, by cutting off him and his two sonnes, chap. 4. secondly, by cutting off his posteritie in the flower of their age, which was no doubt partly accomplished by that bloudie

execution that was done upon Abimelech and eightie five of the Priests of his fa∣milie, chap. 22.16.—18, 19. And the King said, Thou shalt surely die, Ahime∣lech, thou and all thy fathers house. — And the King said to Doeg, Turn thou and fall upon the Priests. And Doeg the Edomite turned, and he fell upon the Priests, and slew on that day fourescore and five persons that did wear a li∣nen Ephod. And Nob the citie of the Priests smote he with the edge of the sword, both men, and women, children and sucklings, &c. and thirdly, by removing the dignitie of the high Priesthood from Elies familie, which was descended from Ithamar unto Zadok, the faithfull Priest spoken of vers. 35. of the stock of Eleazar, which was done at least eightie years after this in the dayes of Solomon: 1. Kings, 2.27. So Solomon thrust out Abiathar from being Priest unto the Lord: that he might fulfill the word of the Lord, which he spake concerning the house of Eli in Shiloh.

Vers. 32. And thou shalt see an enemie in my habitation, in all the wealth which God shall give Israel.] This may be meant of Eli his seeing the time when the Philistines should enter the land of Israel, the place which God had chosen to dwell in amongst his people, and spoil them of their wealth; and take away the Ark of God, &c. especially if we reade this clause as it is in the margin; And thou shalt see the affliction of the Tabernacle, for all the wealth which God would have given Israel. But rather I conceive that the meaning is, that Eli should see these things, to wit, in his posteritie (for it is usuall in the Scripture to speak that of the father, which shall be accomplished in his posteritie long after: as Gen. 27.29. Let people serve thee; and nations bow down to thee: be Lord over thy brethren, and let thy mothers sonnes bow down to thee; cursed be eve∣ry one that curseth thee, and blessed be he that blesseth thee. 2. Sam. 7.16. And thine house, and thy Kingdome shall be established for ever before thee; thy throne shall be established for ever.) Thou shalt see saith the Lord, an enemie, to wit, Zadok and his posteritie (whom Elies children should envie and maligne as an enemie, because the high priesthood was taken from their familie, and confer∣red upon them) in my habitation; that is, in the temple executing the high Priests place, and that in all the wealth which God shall give Israel; that is, in those dayes when Israel shall flourish most in wealth and glorie; and when consequently the high priesthood shall be most desirable, to wit, in the dayes of Solomon; for this last clause is added to implie the time when this should come to passe which is here threatned.

Vers. 33. And the man of thine whom I shall not cut off from mine altar, shall be to consume thine eyes, and to grieve thine heart.] That is, those of thy posteritie that shall not be cut off, shall live miserably, pining away with grief and vexation of heart, because they shall see the adversarie familie enjoy their honour: for still that which is said of Elies eyes and heart, is meant of the eyes and heart of his posteritie.

Vers. 34. And this shall be a signe unto thee, that shall come upon thy two sonnes, &c.] That is, though many of these things which I have threatned against thy familie, shall not come to passe in thy time; yet by this signe which I now fore∣tell thee, to wit, the slaying of thy two sonnes, Hophni and Phinehas on one

day thou mayest be assured concerning those things; and that because as truly as thou shalt see this accomplished, so truly shall all the rest come to passe too in their severall seasons.

Vers. 35. And I will raise me up a faithfull Priest, that shall do according to that which is in mine heart, &c.] To wit, Zadok of the familie of Eleazar, who did faithfully cleave to Solomon, whom the Lord had appointed to succeed David in the throne, when Abiathar who was of the posteritie of Eli, conspired with Adonijah against David, and against Solomon, 1. Kings 1.7, 8. whereupon it was, that he was afterwards deposed by Solomon from being high Priest, and Zadok, was made high Priest in his stead, 1. Kings 2.27. Now concerning this Zadok there is a promise here made, I will build him a sure house, and he shall walk be∣fore mine anointed for ever: Where first, by building him a sure house, is meant the multiplying of his familie, together with the prosperitie they should enjoy in every respect; and more particularly the establishing of his offspring in the priest∣hood, and settling of the high Priests place upon them: for thus we find this phrase of building men a house used elsewhere, as Deut. 25.9. So shall it be done unto that man that will not build up his brothers house: and Exod. 1.21. And it came to passe, because the midwives feared God, that he made them houses: and 2. Sam. 7. where that which the Lord said to David concerning Solomon, vers. 13. I will establish the throne of his kingdome for ever, is thus afterwards repeated by David, vers. 27. For thou, O Lord of hosts, God of Israel, hast revealed to thy servant, saying, I will build thee an house. And indeed we find accordingly, that the high priesthood was continued in the line and posteritie of Zadok, unto the time of the Babylonian captivitie; Ezek. 44.15. But the Priests, the Levites, the sonnes of Zadok, that kept the charge of my Sanctuary, when the children of Israel went astray from me, they shall come near to me to minister unto me, &c. and so Zadok being of the posteritie of Phinehas the sonne of Eleazar, that promise was made good which the Lord made to Phinehas, Num. 25.13. He shall have it, and his seed after him, even the covenant of an everlasting priesthood: and se∣condly, by his walking before the Lords anointed for ever, is meant that Zadok and his posteritie should perform such services as belonged to the high Priest, for So∣lomon and his successours, by enquiring of the Lord for them, by offering sacrifices for them; yea and by giving them counsel and advice upon every occasion, &c. yet some conceive too, that this last clause must also be referred to Christ the Lords anointed, of whom both Solomon and his successours were types; and who was at his coming to abolish the Leviticall priesthood.

Vers. 36. Every one that is left in thy house, shall come and crouch to him for a piece of silver, &c.] That is, those of thy posteritie that shall not be cut off, shall come and bow and crouch before the posteritie of Zadok to beg some relief, and to sue that they may be employed, though it were but in some of the meanest services of the Temple; onely that they may have bread wherewith to sustain themselves and indeed if we yield what is most probable, to wit, that the Priests were many times degraded for their evil deeds, and turned out of their office; it needs not seem strange, that many of Elies posteritie should fall into such extreme povertie and miserie. Some conceive that we have some footsteps of this curse in that which

is said of the Priests that were not of Zadoks posteritie, Ezek. 44.13, 14. And they shall not come near unto me to do the office of a Priest unto me, nor to come near to any of my holy things, in the most holy place: but they shall bear their shame and their abominations which they have committed: But I will make them keepers of the charge of the house, for all the service thereof, and for all that shall be done therein.