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.

ANNOTATIONS Upon the first book of SAMUEL, Otherwise called, The first book of KINGS.

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.

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.

CHAP. III.

Vers. 1. ANd the child Samuel ministred unto the Lord before Eli:] See the note, chap. 2.11.

Vers. 3. And the word of the Lord was precious in those dayes, &c.] That is, rare; for so this word is used elsewhere, Esa. 13.12. I will make a man more pre∣cious then fine gold: and so it is explained here in the following clause, The word of the Lord was precious in those dayes, there was no open vision: That is, there was not a known Prophet in those dayes, there was not a man openly known, to whom the Lord appeared in visions, as afterwards he did to his Prophets, or whom the Lord did send forth among the people with a word of prophecie in his mouth. Now this is thus expressed, partly to shew how the Lord hereby punished the pro∣fanenesse of these times: many of the Priests were grown in these dayes desperately wicked, and by their means the worship of God grew into contempt; (for men abhorred the offerings of the Lord, chap. 2.17.) and so by degrees, idolatrie and all other sinnes grew rife amongst them; as is evident by the reformation following immediately after this, when Samuel came to be their Judge, chap. 7.3, 4. Now hereupon, as these words implie, the Lord hid himself in a great measure from his people, and did not reveal his will by his Prophets to them as at other times, ac∣cording to that which is threatned, Amos 8.11. I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: and that complaint of the Church, Psal. 74.9. We see not our signes, there is no more any Prophet, &c. and then again it is expressed partly for the honour of Sa∣muel, by and in whom the Lord was pleased to reestablish in his Church this pro∣pheticall office; whence it is, that often in the Scripture Samuel is mentioned as the first of the Prophets, as 2. Chron. 35.18. And there was no Passeover like to that, kept in Israel from the dayes of Samuel the Prophet: and Acts 3.24. Yea and all the Prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these dayes; and so also Heb. 11.32.

Vers. 2. And it came to passe at that time when Eli was laid down in his place, &c.] Here the time is set down when the Lord appeared first to Samuel: first, more generally, that it was in those dayes when the word of the Lord was so pre∣cious, so rare; for to this in the words immediately foregoing, I conceive this clause may best be referred, And it came to passe at that time; though indeed others re∣ferre it to that which is related in the foregoing chapter, vers. 27. concerning a message that was brought unto Eli by a man of God that was sent unto him, to wit, that at that time, when the aforesaid Prophet had spoke unto Eli, then also the Lord appeared to Samuel, and told him of the judgements that should fall upon Eli and his house: and then, secondly, more particularly; as first, that it was in the night, when Eli was laid down in his place, that is, when he was gone to bed,

and laid down to his rest, to wit, in some lodging of the house, wherein the Taber∣nacle was kept; of which see the note before, chap. 19. and secondly, that it was towards morning, vers. 3. ere the lamp of God went out in the temple of the Lord, where the Ark of God was; that is, before the lamps that were in the golden can∣dlestick in the Tabernacle were gone out, the oyl being wasted: (for in the evening the lamps were lighted, and so burnt all night till they went out in the morning: concerning which see the note Exod. 30.7. whence it is said, 2. Chron. 13.11. that the lamps of the golden candlestick were to burn every evening) as for that clause vers. 2. concerning the dimnesse of Elies eyes, when Eli was laid down in his place, and his eyes began to wax dim that he could not see; that is inserted ei∣ther to implie also the time when the Lord appeared to Samuel; namely, that it was when Eli was now grown very old, insomuch that he began to be blind with age; or else rather to implie beforehand the reason why Samuel, supposing that Eli had called him, when the Lord spake to him, was so ready even in the night time to run to him; namely, because Eli could not see, and therefore often wanted help, in re∣gard whereof Samuel, who now in his young years attended upon Eli, was wont to rise and go to him if he heard him call, though it were at midnight.

Vers. 7. Now Samuel did not yet know the Lord, &c.] That is, he was not yet acquainted with Gods manner of revealing himself to his Prophets by visions.

Vers. 8. And Eli perceived that the Lord had called the child.] By this we may perceive the reason why the Lord suffered Samuel so often to mistake the voice that he heard, and run to Eli, to wit, that Eli might certainly be assured when he heard Gods message from him, that indeed the Lord had appeared to him.

Vers. 10. And the Lord came, and stood, and called, &c.] This proves not that God appeared in a visible shape; rather it is a speech of God after the manner of men, yet happely withall to implie, either that whereas before the voice he heard was as of one afarre off, now it was as of one that stood near by him; or else that whereas before the Lord onely called him, now he did not onely call him, but also proceeded to make known what he had to say to him.

Vers. 11. Behold, I will do a thing in Israel, at which both the eares of every one that heareth it shall tingle.] That is, at the hearing whereof they shall be stricken with horrour and astonishment. The same expression is used 2. Kings 21.12. in threatning the evil that was to come upon Jerusalem and Judah, because of the sinnes of Manasseh; and it is a figurative expression taken from the singing and dizzinesse which some sudden terrible noise, as a clap of thunder, or the roring of a cannon, will make in the head of a man that is near to it. How this was accom∣plished in Eli, and the wife of Phinehas, we may reade in the following chapter, vers. 18, 19, &c. where we shall find, that upon the report of the judgement now threatned, Eli fell down and brake his neck, and his daughter in law the wife of Phinehas fell presenty into the pains of travell and died.

Vers. 12. When I begin I will also make an end.] That is, as sure as I begin, so sure will I make an end; though it may be some time ere I begin, yet assuredly all shall come upon them which I have threatned.

Vers. 13. For I have told him, that I will judge his house for ever, for the ini∣quitie which he knoweth.] This is added by way of aggravating Elies sinne, that it

was not ignorantly done, but wittingly: he knew what his sonnes did, and that the Lord was displeased at it (for he had by his messenger, chap. 2.27. threatned him for it) and yet he would not restrain them.

Because his sonnes made themselves vile, and he restrained them not.] The word here translated vile, may be also rendered accursed, as it is in the margin of our bibles; and indeed let the word be taken either way, the sonnes of Eli had de∣served this censure; vile, they were in regard of their base sinnes, which made them even to stink, and to be abhorred amongst the people; every one loathed them for their abominable lives: and accursed they were in regard of the curse of God, that is in a speciall manner denounced against those, that presumptuously walk in such grosse and detestable sinnes; and it might well be said, that they made themselves vile, or accursed, because it was merely by their own wilfull choosing to walk in such lewd wayes, that they had brought such shame upon themselves, and exposed them∣selves to the curse of God according to that of the Prophet, O Israel, thou hast de∣stroyed thy self, Hos. 13.9.

Vers. 14. I have sworn unto the house of Eli▪ that the iniquitie of Elies house shall not be purged with sacrifice, nor offering for ever.] Two things are included in this decree of the Lord, concerning Elies house: first, concerning his wicked sonnes, that the Lord delivering them up to a reprobate sense, they should continue in their infidelity, impenitency, and hardnesse of heart, unto their dying day, and so then it was not their sacrifices and offerings that should do them any good: se∣condly, concerning their posterity, that the temporall punishment which God had threatned to bring upon them, should not by any means be kept off, to wit, that the dignity of the high priests office, should be taken from them, &c.

Vers. 15. And Samuel lay untill the morning, and opened the doores of the house of the Lord.] By this and some other places it seems probable, that though the Ta∣bernacle whilst it was in the desert, for the better transporting and carrying it from place to place, had no other covering nor fence, then the curtains and hangings ap∣pointed by Moses, yet afterwards it was some other way shut in; yea as it is most probable housed; whence there is mention here of the doores of the house of the Lord, see the notes chap. 1.9. The office of opening the doores belonged to the Levites, as afterward in the Temple, 1. Chron. 23.5. and so Samuel now did it. And observable indeed it is, that Samuel was not puffed up so by the Lords appearing to him, as to despise that which might seem for a Prophet a mean im∣ployment.

And Samuel feared to shew Eli the vision.] Though the Lord had not comman∣ded Samuel to acquaint Eli with that he had revealed to him, concerning the heavy judgement that should befall his house, yet his own reason suggested, that it was not fit that a secret that so nearly concerned him, should be kept from him; onely saith the text, Samuel feared to shew Eli the vision, to wit, either because, first, such sad tydings he knew would wound his heart, and therefore being loth to grieve him, he was afraid to let him know it; or secondly, because he doubted it might seem arrogancy in him, as a messenger sent from God, to denounce such terrible things against his aged Tutour and governour; or thirdly, because he feared Elies displeasure, as knowing well that ancient men, and men in authority, cannot easily

brook, to have the judgement of God denounced against them, especially by those that are for years, or otherwise, inferiour to them.

Vers. 17. God do so to thee and more also, if thou hide any thing from me, &c.] By this importunity of Eli in conjuring Samuel so earnestly to tell him all that God had said unto him, it is evident that so soon as Eli conceived that the Lord had ap∣peared to Samuel, he presently feared that something was revealed to him concern∣ing him and his sonnes. Guilty consciences will still be suggesting terrours and fears upon every occasion; and so it was here with Eli; being conscious to himself of his sonnes lewdnesse, and his own indulgence towards them, no sooner was he perswaded in his mind, that the Lord had appeared in a vision to Samuel, but pre∣sently he apprehended some heavy sentence pronounced against him; and this made him now so eager to know what it was; as for this manner of adjuration, God do so to thee and more also, see the note, Ruth. 1.17.

Vers. 18: And he said, It is the Lord: let him do what seemeth him good.] God hath absolute power over all his creatures, to do with them what seemeth good in his own eyes, neither is he to render an account of his actions: and besides, he is most wise, and faithfull, and just, so that though men cannot comprehend the reason of his judgements, yet they may be sure there can be nothing faulty in them: and to his children withall his goodnesse and love is so great, that unlesse it were needfull he would not, and beyond what is needfull he will not afflict them. In all which regards it might well be, that Eli alledged this as a reason why he could not but submit to what was threatned; namely, because it was the Lord that had said it. It is the Lord: let him do what seemeth him good.

Vers. 20. And all Israel, even from Dan to Beersheba, knew that Samuel was established to be a Prophet of the Lord.] To wit, by the accomplishment, not onely of that which he had now said unto Eli, but also of other things revealed to him by the Lord at other times; in regard whereof that is added which follows in the next verse, the Lord appeared again in Shiloh,, to wit, to Samuel.

Vers. 21. For the Lord revealed himself to Samuel in Shiloh, by the word of the Lord.] That is, by Christ, the word of his Father, or by revealing his will and word unto him, which afterwards was to be delivered by him to others, to wit, by propheticall revelation, and not by any corporall or visible apparition.

CHAP. IV.

Vers. 1. ANd the word of Samuel came to all Israel.] Or, came to passe; the meaning is, that Samuel as a Prophet made known the word of the Lord, as to Eli before, so afterwards to all Israel, reproving them for their sinnes, and telling them beforehand the judgements that would fall upon them, if they did not repent. All which did accordingly come upon them.

Now Israel went against the Philistines to battel, &c.] Who began now again to invade the land of Israel. It may seem that all the fourtie years of Elies judging Israel they had been quiet; happely because they had been so exceedingly weakned by the slaughter which Samson made so often among them, especially at his death; where no doubt most of their princes and lords were slain, Judg. 16.30. And Sam∣son said, Let me die with the Philistines; and he bowed himself with all his might:

and the house fell upon the lords, and upon all the people that were therein: so the dead which he slew at his death, were mo then they which he slew in his life. But now they began again to quarrell with the Israelites, and that no doubt not with∣out the secret counsell of God, who intended to punish hereby both the Priests and people of Israel; and hereupon it was, that the Philistines being entred upon the land of Israel, the Israelites were gathered together to fight with them; now the camp of the Israelites was besides Eben-ezer, that is, a place where afterward a stone was erected that was called Eben-ezer, the occasion whereof we may see chap. 7.11, 12. and the camp of the Philistines was in Aphek, a citie in the tribe of Judah, which bordered upon the land of the Philistines: see Josh. 15.53.

Vers. 3. Wherefore hath the Lord smitten us to day before the Philistines? Let us fetch the Ark, &c.] Though idolatrie and many other grosse sinnes were at this time rife amongst the Israelites; They provoked him to anger with their high places, and moved him to jealousie with their graven images, saith the Psalmist concerning these very times, Psal. 78.58. yet so blind and stupid they were, that because they were the seed of Abraham, and the people of God, they wondered why God should take the uncircumcised Philistines part against them, never minding or mentioning their own wickednesse, which had provoked the Lord to bring these miseries upon them; Wherefore, say they, hath the Lord smitten us to day before the Philistines? and vainly they thought to mend all for the future, by fetching the Ark of God to be amongst them: Let us, say they, fetch the Ark of the covenant of the Lord out of Shiloh unto us, that when it cometh among us, it may save us out of the hand of our enemies. Now however they were moved no doubt to take this course: first, be∣cause the Ark was the signe of Gods presence amongst them; whence it is said vers. 4. that the people sent to Shiloh, that they might bring from thence the Ark of the covenant of the Lord of hosts, which dwelleth between the Cherubims: and secondly, because the Israelites in former times had prevailed mightily against their enemies, when the Ark was amongst them, as when they vanquished the Midianites, Num. 31.6. and at the sacking of Jericho, when the walls of the citie fell down before them, Josh. 6.4, 5. and on the other side, when the Ark was not with them, they had gone by the worst, as when they went out to fight against the Canaanites, Num. 14.44, 45. They presumed to go up unto the hill top: nevertheles the Ark of the covenant of the Lord and Moses departed not out of the camp. Then the Amalekites came down and the Canaanites which dwelt in that hill, and smote them, and discomfited them even to Hormah: and therefore it seems afterwards to have been an usuall custome to carrie forth the Ark into the field with them; for Saul had it with him when he was in arms against the Philistines, chap. 14.18. Saul said unto Ahiah, Bring hither the Ark of God (for the Ark of God was at that time with the chil∣dren of Israel): and Joab (as some think) had it with him when he went out against the Ammonites, the Ark, and Israel, and Judah abide in tents, said Uriab, 2. Sam. 11.11. yet because at present they did merely rest upon the outward signe, and did not repent them of their sinnes, whereby they had forfeited their interest in God, nor seek to make their peace with God, as they ought to have done; therefore their confidence in the Ark was groundlesse and vain, and the signe of Gods presence be∣came ineffectuall amongst them. And doubtlesse there was a secret overruling hand

of God in this their sudden resolution to fetch the Ark into the camp, whereby he made way to the delivering up the Ark into the power of the enemie, and to the death of the two sonnes of Eli, who coming along with the Ark, were slain by the Philistines.

Vers. 4. And the two sonnes of Eli Hophni and Phinehas were there with the Ark of the covenant of God.] To wit, either to carrie it, as Num. 4.15. or at least to attend it.

Vers. 7. And the Philistines were afraid; for they said, God is come into the camp.] This happely the Philistines spake, as thinking the Ark to be some repre∣sentation of the God of the Israelites▪ and having the same opinion of it as they had of their own idols; at least they conceived that there was some divine power that went along with the Ark where it went, which was the reason why they were stricken with such astonishment and fear.

And they said, Wo unto us; for there hath not been such a thing heretofore.] That is, in former conflicts we have had with them, they used not to bring their Ark into the camp; even by this unwonted shout of the Israelites we may see how much greater their hope and confidence is now, then it hath been formerly.

Vers. 8. These are the Gods that smote the Egyptians with all the plagues in the wildernesse.] In the former part of this clause it is manifest, that the Philistines speak of those divers great plagues wherewith the Lord smote both Pharaoh and his peo∣ple in Egypt, thereby forcing them to let his people go; but these words (in the wil∣dernesse) are added in the close, because in the overthrow of the Egyptians in the red sea (which joyned to the desert of Etham, Exod. 13.20.) there was a consum∣mation of all the former plagues.

Vers. 13. For his heart trembled for the Ark of God.] Which proceeded partly from the guiltinesse of his conscience, and the remembrance of those heavie things which had been spoken to him; first by the man of God, chap. 2.27. and then by Samuel, chap. 3.18. and partly from the great care be took above all for the Ark, lest that should fall into the hands of the uncircumcised Philistines.

Vers. 15. Now Eli was ninetie and eight years old, and his eyes were dim that he could not see.] His age is mentioned as the cause of his blindnesse; his blindnesse as the cause why he took no notice of this dolefull messenger till he perceived some∣what was amisse by the crie of the people.

Vers. 18. And it came to passe when he made mention of the Ark of God, that he fell from off the seat.] This implies, first, the suddennesse of his death; no sooner did the messenger make mention of the Ark, but presently his heart died within him, and so falling down backward he brake his neck: and secondly, how grievous it was to him to heare the Ark was taken; though he was able to endure the relation of the flight and slaughter of the people, yea, of the death of his two sonnes, yet as soon as he began the relation of the arks being taken, that presently struck him into a deadly swo••n. As for the gate from the seat whereof he fell, either it was the gate of the city, or of the Tabernacle; and if the last be meant, very observable it is, that in the place where his sonnes had so grievously sinned, chap. 2.22. this heavy hand of God should fall upon him.

For he was an old man, and heavy.] Both his weaknesse through age, and the

corpulency and unwieldnesse of his body were the cause, that falling he brake his neck; and therefore are they here expressed.

Vers. 19. When she heard the tydings that the ark of God was taken, and that her father in law and her husband were dead, she bowed her self, &c.] As women are wont to do when the pains of travell come upon them.

Vers. 20. But she answered not, neither did she regard it.] That is, she made no answer to that wherewith they sought to comfort her, as indeed not regarding it, but rather proceeded on in expressing her sorrow by giving that name Ichabod, that is, Where is the glorie, or there is no glorie, to her sonne that was born.

Vers. 21. The glorie is departed from Israel, &c,] God was the glorie of his people because rejecting other nations, he had chosen them to be his peculiar trea∣sure▪ Psal. 106.20. Thus they changed their glorie into the similitude of an oxe that eateth grasse: Jer. 2.11. Hath a nation changed their gods, which are yet no gods? but my people have changed their glory, for that which doth not profit: and therefore she saith, that the glorie was departed from Israel, because they had lost the ark which was the signe of Gods presence amongst them, and consequently their glorie; Psal. 26.8. Lord, I have loved the habitation of thy house, and the place where thine honour dwelleth: and Psal. 78.60, 61. So that he forsook the Tabernacle of Shiloh: the tent which he placed among men, and delivered his strength into captivitie: and his glorie into the enemies hands.

CHAP. V.

Vers. 2. WHen the Philistines took the ark of God, they brought it into the house of Dagon, and set it by Dagon.] This they did either in contempt of the ark, presenting it as a captive before their Dagon, by whose help they perswaded themselves it was, that they had overcome both the Hebrews and their God; or else out of a kind of reverence they bare to this God of the Hebrews, whom therefore they thought good to place with Dagon in his Temple. Whence also perhaps it was, that they feared to offer any violence to it, by opening it and taking forth those holy things that were in it.

Vers. 3. Behold, Dagon was fallen upon his face to the earth before the ark of the Lord.] And hereby did the Lord discover to the Philistines what a vain idol their Dagon was, and that the God of Israel was the onely true almightie God; yea the more the Lord was magnified herein, because he cast down this idol-god in his own temple, enemies being never foyled with more glorie to the conquerour then when they are overcome in their own dominions. Besides, the ark being a type of Christ, by whom God reveales his will unto men in the ministerie of the Gospel, the fall of Dagon before the ark, did notably shadow forth the ruine of idolatrie, by the preaching of the Gospel; God will not suffer any rivall-gods to stand cheek by jowl with him, but when the Gospel comes in, idolatrie shall down.

And they took Dagon and set him in his place again.] Had Dagon fallen but once, being at first dashed in pieces, they might have pretended that it came by some casualtie; but now when upon the first fall they set it up again, and no doubt used all the skill they could to fasten it; this made it beyond all excuse manifest, that by the mightie power of God onely it was beaten down.

Vers. 4. And the head of Dagon, and both the palms of his hands were cut off upon the threshold, &c.] The head, the seat of wisedome, and the hands, where∣with the strength of man is put forth were cut off, to shew that there was neither knowledge nor power in this their idol-god. Besides, now the priests could not set up their idol again, and conceal his overthrow from the people, as before perhaps they did. By casting the head and hands upon the threshold, that those that entred might presently trample upon them, the Lord shewed the basenesse of this their idol-god; or that he would have this spectacle scarre them from coming any more into that Temple for that grosse idolatry, whereto they had formerly given themselves. As for that last clause, onely the stump of Dagon was left to him, in the Originall it is onely Dagon remained, the ground whereof may be, because the most of the idol that remained, was the fishie part. For Dag signifieth a fish; now because this idol was so called, in regard that in the nether parts it resembled a fish, the hands and head being cut off, it is said that onely Dagon remained: see the note. Judges 16.23.

Vers. 5. Therefore neither the priests of Dagon, nor any that come into Dagons house, tread on the threshold, &c.] This they did either by way of veneration, as accounting the threshold sanctified by the touch of the head and hands of their idol; or rather by way of detestation, as thinking that it was the falling of their idol up∣on the threshold, that had dashed it in pieces (for why else should they not as well have forborn to tread upon the pavement, where the body of their idol lay?) how∣ever thus by the alruling Providence of God, even their superstition, became a means to perpetuate the memorie of this wonderfull work of God in the confusion of their idol, which otherwise within some short time, might have been forgotten.

Vers. 6. But the hand of the Lord was heavy upon them of Ashdod, and he de∣stroyed them, and smote them with emerods.] Because that the Lord had so clearly discovered to the men of Ashdod, that their Dagon was a vain idol, and that the God of Israel, whose ark they had boldly surprized, was the onely true almighty God, to wit, by casting down their idol before the Ark, and at last breaking it in pieces; and yet notwithstanding they continued still as superstitiously devoted to their idol, as they were before, and were not afraid still to detain the ark of God in captivity, as at the first: therefore now the Lord began to take vengeance on the men of Ashdod, the hand of the Lord was heavy upon the men of Ashdod. &c. Ma∣ny Expositours understand the next words, and he destroyed them, of the plague of mice, wherewith also that this time he destroyed and wasted their land, chap. 6.5. and others of some other mortall disease, which God sent amongst them, besides the emerods: but I rather conceive, that all the following words are meant of the plague of the emerods, wherewith God smote them, and he destroyed them, and smote them with emerods; onely these words, and he destroyed them, are prefixed to make known, that this disease of the emerods was amongst them not onely painfull and dis∣gracefull, Psal. 78.66. And he smote his enemies in the hinder parts: he put them to a perpetuall shame; but mortall also, so that many died of them, and therefore the Ekronites cried out, vers. 10. They have brought about the Ark of the God of Is∣rael to us, to slay us and our people.

Vers. 8. And they answered, Let the Ark of the God of Israel, be carried about unto Gath.] This the Lords of the Philistines resolved upon, to try hereby whether

it were the presence of the ark that had caused those plagues; or whether they came by chance; with which conceit as yet they chuckered themselves; else the Princes of Gath, who were in this counsell amongst the other Lords of the Philistines, would never have consented to the removing of the Ark to their city.

Vers. 11. Send away the Ark of the God of Israel, &c.] The men of Ekron being fully now convinced, that it was because of the Ark, that so much misery was fallen on them; desire plainly, that it might be sent back to the land of Israel: but it seems their Princes, loth yet to part with such a glorious trophee of their victory; desired to try yet a little further; for that after this it was sent both to Gaza and Ashkelon, is evident: chap. 6. vers. 4. Then said they, What shall be the trespasse-offering which we shall return to him? They answered, Five golden emerods, and five golden mice, according to the number of the lords of the Philistines: for one plague was on you all, and on your Lords: and again vers. 17. And these are the golden emerods which the Philistines returned for a trespasse-offering unto the Lord; for Ashdod one, for Gaza one, for Ashkelon one, &c.

Vers. 12. And the men that died not, were smitten with the emerods.] The mean∣ing of this may be, that there were many smitten with the emerods, besides those that died of them; or else we must hold that there was some other deadly dis∣ease which God sent amongst them besides the emerods, which is called in the fore∣going verse, a deadly destruction.

CHAP. VI.

Vers. 2. ANd the Philistines called for the priests and the diviners, saying, What shall we do to the Ark of the Lord, &c.] Thus was God the more glorified, when their very priests, the most zealous maintainers of their idol-gods, were brought to give this following advice, which tended so much to the honour of the Lord, and the shame of their idols. The question they propounded to their priests was not, What shall we do with the Ark? but What shall we do to the Ark of the Lord? Tell us wherewith we shall send it to his place, that is, in what man∣ner, and with what gifts shall we send back the Ark? Being convinced by the heavy hand of God that lay upon them, that they had trespassed some way against the Ark; it seems their reason led them to think, that some satisfaction or other was to be made; and thereupon, being resolved to send it away, they consulted wherewith they should send back the Ark,

Vers. 3. Then ye shall be healed, and it shall be known to you, why his hand is not removed from you.] That is, if they were healed, as they confidently assured themselves it would prove, then hereby they should know why hetherto his hand had not been removed from them.

Vers. 4. They answered, Five golden emerods, and five golden mice, according to the number of the lords of the Philistines.] These were the trespasse-offerings which their priests and diviners advised them to send back with the Ark, to wit, as by way of acknowledgement, that the God of Israel had brought upon them those plagues of the emerods, and mice, for their holding of the Ark of God captive amongst them; and therefore the reason given in the following verse, why they would have these presents sent back with the Ark, is that they might hereby give glory to the God of

Israel, namely, by an acknowledgement and confession of their sinne, and the just hand of God that had been upon them for their sinne: vers. 5. Ye shall make images of your emerods, and images of your mice, that marre the land, and ye shall give glory unto the God of Israel; the very same expression which Joshua used when he advised Achan to confesse his fault, Josh. 7.19. My sonne, saith he, give, I pray thee, glory to the Lord God of Israel. It may well be indeed which some conceive, that the sending of such absurd and ridiculous gifts with the Ark, as emerods and mice, was suggested by Sathan to their diviners in contempt of God: but if it were so, whilst Sathan intended hereby to dishonour God, the Lord by his alruling pro∣vidence, intended hereby to cast the shame upon them, and to bring great glory to his own name; whilst the Philistines themselves, were made to send into the land of Israel such things, as might there remain perpetuall monuments and memorialls of those shamefull punishments, wherewith God had humbled them. It cannot well be conceived how they could make images of their emerods, without making images of their secret parts, where they were smitten with those ulcers, which we call piles or emerods. Now what a shame must it needs be to the Philistines to send to the Israelites the images of their secret parts, thus tortured with an ignominious disease? Doubtlesse they must needs judge it a great reproch to their nation; but when men are under the wrath of the Almighty, what will they not do to be rid of the judge∣ments that lie upon them.

Vers. 5. Peradventure he will lighten his hand from off you, and from off your gods.] From this passage some Expositours gather that not Dagon onely, but ma∣ny other of their idol-gods were thrown down and broken to pieces, by a secret hand of God, in all the cities whither the Ark was brought, as indeed it is probable the like was done in Egypt, when the Lord punished Pharaoh and his people because they would not let the Israelites go. Against all the gods of Egypt, I will execute judgement, saith the Lord, Exod. 12.12. and Num. 33.4. it is said, The Egyptians buried all their first-born—; upon their gods also the Lord executed judgements. But yet because this is not expressed in the story, others understand this which is said here, of the hand of the Lord which was upon their gods, onely of the reproch and dishonour, that was brought upon their idols, partly by the Lords casting down Dagon, and partly by the heavy judgements he had infflicted upon the people that served them; and that this hand of God it was, which the Philistine-priests hoped would be lightned from off their gods, if the Ark were sent back with those trespasse-offerings they had now prescribed.

Vers. 6. Wherefore then do ye harden your hearts, as the Egyptians and Pharaoh hardned their hearts, &c.] By this it may seem. that though the greatest number enclined to the sending of the Ark back, vers, 2. What shall we do, say they, to the Ark of the Lord, Tell us wherewith we shall send it to his place; yet some were of a contrary judgement, and opposed it, and therefore are here blamed for hardning their hearts against the means which God had used to convince them of their sinne.

Vers. 7. Now therefore make a new cart, and take two milch-kine, on which then hath come no yoke, &c.] It may well be, that these idolatrous priests and diviners of the Philistines, did not merely of their own invention prescribe this strange way of sending home the Ark, to make tryall whether the God of Israel, would by a su∣pernaturall

power, cause these milch-kine to go the right way with it; but were herein directed to do what they did by their practices of sorcerie and divination: but if it were so, even herein too there was an over-ruling hand of providence, that dis∣posed of all as might be most for Gods glorie. A new cart was doubtlesse appointed as a signe of their reverencing the Ark: their choosing young heifers that had never been employed in any profane service, might also be done for the same cause out of reverence to the Ark; but the main end was to make the hand of God the more ma∣nifest, if they should go along the right way to the land of Israel. Custome might make cattel used to the yoke to go on right forward, when they are once entred into a beaten way; but young things not used to the yoke, especially when their calves were shut up from them, were not like to do so; it was a wonder that they should endure the yoke at all.

Vers. 8. And put the jewels of gold which ye return him for a trespasse-offering in a coffer, &c.] These jewels of gold were the golden images of the emerods and mice; which they put in a coffer, as not daring to venture it seems, to put them into the Ark.

Vers. 9. And see, if it goeth up by the way of his own coast to Bethshemesh.] A citie of Judah, Josh. 15.10. close by the confines of Judea and Philistea, and in the way to Shiloh; and therefore propounded here by the Philistines Priests, as the citie whither the kine would go if Gods hand were in the businesse.

Vers. 12. And the kine took the straight way to the way of Bethshemesh, &c.] And thus did the Lord by his all-ruling power and providence, prosper the device which they had contrived to discover whether it was by him, and for their detaining the Ark, that they had been of late so severely punished, that he might confound them by their own inventions. Bethshemesh was one of the Priests cities, Josh. 21.16. so that the kines carrying the Ark thither, was as if they had intended to deli∣ver it up into their hands to whom the custodie of it did of right appertain.

And the lords of the Philistines went after them unto the border of Bethshe∣mesh.] Thus by the providence of God it was brought about, that they who ere-while as victours did carrie away the Ark as their captive, do now as servants and pages attend upon it, when it returned home into the land of Israel.

Vers. 13. And they of Bethshemesh were reaping their wheat-harvest.] Wheat-harvest in that countrey used to be in our May, at the feast of Pentecost, Lev. 23.16. Whence we may gather, that the Ark was taken about November, since it was vers. 1. seven moneths in the countrey of the Philistines.

Vers. 14. And they clave the wood of the cart, and offered the kine a burnt-offering unto the Lord.] That this is spoken of the men of Bethshemesh, and not as some would have it, of the Lords of the Philistines, that came after the Ark to see what would become of it, is evident by the very connexion of the words: In the foregoing verse it is said, that they of Bethshemesh were reaping, &c. and they lifted up their eyes, and saw the Ark, and rejoyced to see it; and in this verse now it follows; And they clave the wood of the cart, and offered the kine, a burnt-offering to the Lord. Besides, when the men of Bethshemesh came flocking about the Ark, and the Levites had taken down the Ark out of the cart, as it followeth in the next verse; is there any likelihood that they would suffer the uncircumcised Phi∣listines

to come amongst them to offer up a sacrifice to the God of Israel, they stand∣ing by, and as it were communicating with them in their sacrifice? Surely no; rather we may well think that the lords of the Philistines followed the Ark aloof off, onely desiring to see what would become of it, and came not near the Israelites; and there∣fore it is said vers. 16. that when the five lords of the Philistines had seen it; that is, when they had seen what was done, they returned to Ekron the same day. The greatest difficultie is concerning the offering up of kine, which we know was not according to Gods Law, and therefore liker to be the act of the Philistines, then of the Priests of Israel; for the Law did expressely command that none but males should be offered in burnt-offerings: Levit. 1.3. If his offering be a burnt sacri∣fice of the herd, let him offer a male without blemish. But to this it may be answer∣ed, that either the men of Bethshemesh did sinne herein, being transported by the excesse of their joy: and that this might be one thing wherewith they displeased God, and provoked him to bring the following judgement upon them: or rather that this was an extraordinary act of devotion whereto the Priests were led, by reasons grounded upon this strange and extraordinary work which God had wrought, and perhaps also by a speciall instinct of Gods Spirit; and is not therefore to be judged of according to the rules of other ordinary burnt offerings: They con∣sidered that these kine had been given up by the Philistines to the service of the Lord in bringing home the Ark; and that having been employed in so sacred of ser∣vice, it was not fit they should be imployed to any other use; or much lesse that they should be sent back to the Philistines again; and therefore they resolved by this way of an extraordinary burnt-offering to yield them up to the Lord, by whose all-ruling providence they were so miraculously swayed to bring back the Ark unto that place. And indeed had they sinned in offering these kine for a burnt-offering, why should not this be mentioned vers. 19. as the cause of Gods displeasure against them, as well as their looking into the Ark.

Vers. 15. And the Levites took down the Ark of the Lord, &c.] That is, the Priests who were of the tribe of Levi: for Bethshemesh as is before noted, was one of the Priests cities, Josh. 21.16. nor was it lawfull for the Levites to touch the Ark: Num. 4.15. And when Aaron and his sonnes have made an end of co∣vering the Sanctuarie, and all the vessels of the Sanctuarie, as the camp is to set forward; after that, the sonnes of Kohath shall come to bear it; but they shall not touch any holy thing lest they die.

Vers. 18. And the golden mice, according to the number of all the cities of the Philistines belonging to the five lords, both of fenced cities, and of countrey villa∣ges, &c.] That is, according as all the cities and villages of the Philistines were di∣vided into five parts, and were under the command of their five great lords, each of those cities before mentioned being the mother citie in each division; so accordingly there were five golden mice given (as was said before, vers. 4.) and that in the name (and happely at the charge) not of the mother-cities onely, but of all the severall circuits or provinces that belonged to them, because all had been punished with that plague of mice which were sent amongst them; even all the land of the Philistines unto the great stone of Abel; that is, mourning; so called doubtlesse, because of the peoples lamentation (vers. 19.) as upon a like occasion the floore of Atad where

the sonnes of Jacob with the Egyptians mourned for the death of Jacob, was called Abel-mizraim, Gen. 50.11. that is, the mourning of the Egyptians.

Vers. 19. And he smote the men of Bethshemesh, because they had looked into the Ark of the Lord.] It was not lawfull for any but the Priests, no not the Levites who carried it, to look upon the Ark bare and uncovered: Num. 4.20. But they shall not go in to see when the holy things are covered, lest they die. It was there∣fore sufficient to render the people obnoxious to the judgement that fell upon them, if we suppose that it came covered from the Philistines, and they uncovered it to look upon it; or that it came uncovered, and they took libertie without any fear or reverence to stare and gaze upon it: But yet the words seem to import that they proceeded further, even to look into the Ark; either merely out of curiositie, or per∣haps to see whether the Philistines had not put any thing into it, or taken any thing out of it; onely I see not how so many could offend in this kind.

Even he smote of the people fiftie thousand, and threescore and ten men.] That is, of them, and of the people together that came flocking from all parts to see the Ark, there were slain fiftie thousand, and threescore and ten men. It were much that there should be so many found in so little a citie as Bethshemesh was; but amongst those multitudes that might come from all parts to see the Ark, there might well be fiftie thousand, and threescore and ten slain.

Vers. 21. And they sent messengers to the inhabitants of Kirjath-jearim, &c.] Pretending happely that their citie of Bethshemesh was not a place of such safetie for the Ark to be in, as Kirjath-jearim was; they sent to the inhabitants of Kirjath-jea∣rim to desire them to fetch the Ark thither: The Philistines, say they, have brought again the Ark of the Lord, come ye down, and fetch it up to you.

CHAP. VII.

Vers. 1. ANd the men of Kirjath-jearim came and fetcht up the Ark of the Lord, &c.] Three particulars are here related concerning this remo∣vall of the Ark. The first is, that it was fetcht up from Bethshemesh by the men of Kirjath-jearim, a citie in the tribe of Judah, not farre from Bethshemesh, called formerly Baalah, and Kirjath-Baal, Josh. 15.9, 60. and 18.14. Now this being none of the cities of the Priests who onely might touch the Ark; though it be said, that the men of Kirjath-jearim fetcht up the Ark, yet thereby is meant onely, that they came up to have it carried to their citie, and attended it when it was re∣moved (for they were doubtlesse priests either of Bethshemesh, or of some other place that carried the Ark.) Notwithstanding the men of Bethshemesh were smit∣ten for looking into the Ark, chap. 6.19. yet the men of Kirjath-jearim did not oppose the removing of it to their citie, but themselves fetched it thither, no doubt with much joy, and that because they knew that it was not the presence of the Ark amongst the men of Bethshemesh, but their unreverend carriage of themselves in gazing upon the Ark, or looking into it, that was the cause of their miserie. The second thing related is, that they brought the Ark into the house of Abinadab in the hill. It is likely that Abinadab was a man of singular holinesse; and perhaps, as some hold, a Levite too; but yet the reason which the text implies, why his house was chosen for the keeping of this sacred treasure, is this; that it was in the hill, to

wit, first, because high places were in these times in great request, and judged fittest for holy employments: and secondly, because it might be a place of strength, and so of safetie for the Ark to be kept in: whence it was, that the Ark was kept there till Davids time, when it was fetched away from thence: 1. Chron. 13.6, 7. And David went up and all Israel to Baalah, that is, to Kirjath-jearim which belonged to Judah, to bring up thence the Ark of God the Lord.— And they carried the Ark of God in a new cart out of the house of Abinadab. Indeed in 2. Sam. 6.3. it is said that the Ark was brought out of the house of Abinadab that was in Gibeah: but by Gibeah there is meant the hill, (as it is translated there in the margin of our Bibles) for it is expressely said in that very place, vers. 2. that the city out of which the Ark was then fetched was Baal of Judah, which was Kirjath-jearim, as is before noted, Josh. 15.9. and the city Gibeah was in the tribe of Benjamin, Josh. 18.28. Judg. 19.14. The third particular here related is, that having carried the Ark into the ••o••se of Abinadab in the hill, they sanctified Eleazar his sonne to keep the Ark of the Lord, that is, they chose him to be set apart to this holy imployment, even to give continuall attendance upon the Ark, that he might keep others from coming near to pollute or defile it; and to that end they caused him to fit and prepare him∣self in all holy manner for this sacred charge; under which the washing of his gar∣ments with water, and such other ceremonies of legall purifying, may be compre∣hended, as we see Exod. 19.10. And the Lord said unto Moses, Go unto the people and sanctifie them to day and to morrow, and let them wash their clothes. But may some say, when the Israelites had gotten the Ark again out of the land of the Phi∣listines, why did they not carry it back to the Tabernacle in Shiloh? I answer, at first the terrour of the men of Bethshemesh, might be the cause that it was presently removed to Kirjath-jearim, a city near unto Bethshemesh; yet because the Ark stay∣ed there so long, it is most probable, that either it was at first removed thither, or at least afterward continued there, not without the consent of Samuel their Judge, and the other Elders of Israel; yea happely not without expresse direction from the Lord, and that because Shiloh was destroyed when the Ark was taken by the Philistines; or else, rather because the Lord would still shew his indignation against the former wickednesse of that place, by not suffering the Ark to be carried thither again.

Vers. 2. And it came to passe while the Ark abode in Kirjath-jearim; that the time was long; for it was twenty years, &c.] This is not meant of the whole term of the Arks remaining in Kirjath-jearim; for between the death of Eli (pre∣sently after which the Ark was brought to this place) and the beginning of Davids reigne when it was first removed thence, 2. Sam. 6.2, 3. there must needs be four∣ty years allowed for the government of Saul and Samuel, Act. 13.21. all which time the Ark continued in Kirjath-jearim, unlesse when it was for a while onely carried forth into the camp in the warre against the Philistines, chap. 14.18. And Saul said unto Ahiah, Bring hither the Ark of God: for the Ark of God was at that time with the children of Israel. The meaning therefore of this clause, is onely thus, that twenty years were expired ere the people by the exhortations of Samuel▪ or by the troubles that God brought upon them, could be wonne to that solemne conversion related in the following verses, concerning which it is said here in the last clause of this verse, that all the house of Israel lamented after the Lord, that is,

they were brought to bethink themselves of their sinnes, and began with all humi∣liation and sorrow to seek the recovery of Gods love and favour, and that no doubt because of the heavy oppression of the Philistines: for it seems that ever since the taking of the Ark, they had kept many of Israels cities in their hands, and many wayes tyrannized over them, as is evident vers. 7. The Lords of the Philistines went up against Israel: and when the children of Israel heard it, they were afraid of the Philistines. And vers. 14. The cities which the Philistines had taken from Israel, were restored to Israel, &c.

Vers. 3, And Samuel spake unto all the house of Israel, &c.] That is, to the Elders of Israel resorting to him from all places; or to the people, as he went about in his circuit.

Put away the strange gods, and Ashtaroth from among you, and prepare your hearts unto the Lord, and serve him onely.] That is, Content not your selves with the outward act of removing your strange gods, but labour to bring your hearts into a fit temper for God, purified by faith, humbled with the sight and detestation of your sinnes, and settled in a full purpose of amendment of life. Concerning Ash∣taroth, see the Note, Judges 2.13.

Vers. 5. And Samuel said, Gather all Israel to Mizpeh and I will pray for you unto the Lord.] Of Mizpeh, see Judges 20.1. Thither the people are at present appointed to gather themselves. 1. That they might there in a publick and solemn manner renew their Covenant with God, and pray unto him for pardon and fa∣vour: and 2. That they might there consult about means, both for reforming of publick abuses, and for making warre against the Philistines.

Vers. 6. And they gathered together to Mizpeh, and drew water, and poured it out before the Lord, and fasted on that day, &c.] What this pouring forth of wa∣ter before the Lord was, and to what end it was done, it is hard to say. Many Ex∣positours understand it merely of drawing and pouring forth water, to wit, as a kind of sacrifice; or rather, as a sacred Ceremony, whereby they desired to signifie either, First, That they wished that those that should return to their idolatry again, might utterly perish without hope of recovery, as that water that was poured forth, that could not be gathered up again, according to that of the widdow of Tekoah, 2. Sam. 14.14. We must needs die, and are as water spilt upon the ground, which cannot be gathered up again: or Secondly, That they did utterly renounce and cast away their idolatry, even as that water was wholly poured forth out of their vessels, not the least drop remaining behind, and were resolved never more to take up their superstitious practises again, no more then they would think of taking up that wa∣ter again which they had so poured forth: or Thirdly, That they hoped that as the water being poured forth was streight gone out of sight, and was not to be seen, so the very remembrance of their sinnes should be blotted out before the Lord, & should be as it were perfectly washed away: or Fourthly, That in their confessions and pray∣ers that day, they did sincerely poure out their hearts to God; even as that water was poured forth. Thus I say many Expositours understand this to have been done according to the letter of the words, and that it is said to be done before the Lord, because it was done where they were met together in a way of religion, to fast and pray before the Lord, and where happely they had for the time the Ark of God

amongst them. But yet because we find no such ceremony any where enjoyned by Gods Law, nor at any other time practised by Gods people: others do, I think upon better grounds conceive otherwise of these words. For some hold, that it is a figurative and hyperbolicall expression of their great lamentation and weeping, to wit, that they poured forth whole streams of tears before the Lord, drawn from the inward fountain of a broken heart and so paralell it with those expressions of Jeremy, Jer. 9.1. Oh that my head were waters and mine eyes a fountain of tears! that I might weep day and night, &c. of Job, Job 16.20. Mine eye poureth out tears unto God; and so also of David, Psal. 6.6. All the night make I my bed swimme; I water my couch with tears: and Psal. 42.3. My tears have been my meat day and night. And again, others conceive that it is meant of their drawing and pouring forth water for the use of their legall purifying, which was frequently used in those times as a signe that they acknowledged their own filthinesse, and ex∣pected to be cleansed by the bloud and spirit of Christ. And indeed this last, best agreeth with the letter of the Text.

Vers. 9. And Samuel took a sucking lambe, and offered it for a burnt-offering, &c.] If Samuel offered this himself, and not by the hands of the priests, it was by extraordinary dispensation in regard he was a prophet; for so we see also Elijah did, 1. Kings 18.31, &c. The like we must judge also concerning the place wherein this sacrifice was offered, at least if the Ark were not at present in Mizpeh.

Vers. 10. But the Lord thundred with a great thunder on that day upon the Philistines.] This was according to Hannahs prophecy, chap. 2.10. But yet the Israelites were fighting, not idly looking on, when the Lord thundred upon them, as is evident in the next clause, and they were smitten before Israel. No doubt in the best manner they were able, they set themselves in battel array against the Philistines, yea and when the Philistines were discomfited, it seems the rest that staid in Mizpeh came out too, as seems to be expressed in the following verse.

Vers. 12. Then Samuel took a stone, and set it between Mizpeh and Shen, and called the name of it Eben-ezer, &c.] This shews that this glorious victory was gotten in the very same place, where before the ark was taken and the Israelites van∣quished, chap. 4. verse 1. Now Israel went out against the Philistines to battel, and pitched beside Eben-ezer.

Vers. 13. So the Philistines were subdued, and they came no more into the coast of Israel, &c.] It may be questioned how these words must be understood that the Phi∣listines came no more into the coast of Israel, and that first, Because it is evident that the Philistines did often after this invade the land of Israel; as is clear, chap. 17.1. and 31.1. & many other places. Yea, and secondly, It was not long after this ere they did enter the land and that with a mighty army. For in the beginning of Sauls reign, chap. 13.1, 5. which was not long after this, the Philistines gathered themselves together to fight with Israel, thirty thousand charets, and six thousand horsemen, and people as the sand which is on the sea-shore in multitude, and they came and pitched in Michmash, &c. and thirdly, The very following words here, and the hand of the Lord was against the Philistines all the dayes of Samuel, seem clearly to imply, that after this even in Samuels dayes, there were many conflicts between the Phili∣stines and the Israelites, wherein the Israelites still prevailed against them. But for the

resolving of this doubt we must know, that the meaning of these words, And they came no more into the coast of Israel, is, that they did no more at that time rally their scattered troops together, and come back again into the land of Israel, to re∣venge their former defeat; or else, that they came no more into the land whilst Samuel governed Israel alone; and indeed this is the utmost extent that can be given to these words: for after Saul was chosen to be their King, it is evident that the Philistines did often with their armies enter the land.

Vers. 14. And the cities which the Philistines had taken from Israel, were re∣stored to Israel, from Ekron even unto Gath, &c.] It is plain by many places, that in the beginning of Sauls reigne, the Philistines had garrisons in severall places of the land of Israel; for so we reade, chap. 10.5. Thou shalt come to the hill of God, saith Samuel to Saul when he had newly anointed him King, where is the garrison of the Philistines: and again chap. 13.3. Jonathan smote the garrison of the Phi∣listines that was in Geba, and the like in other places: either therefore the Phili∣stines did again after this surprise some strong forts, which they had now delivered up, and did again place garrisons there; or else, though they now restored to Israel the cities they had formerly taken from them, yet they still reserved some places of strength wherein they kept garrisons, for the better awing of the Israelites, that they might not break out against the Philistines.

And there was peace between Israel and the Amorites.] That is, there was no warre between them. By the Amorites here some conceive the Philistines are meant: but it may also be meant of the remainder of the Canaanites, who being terrified with this victory which the Israelites had gotten over the Philistines, did hereupon also desist from troubling the Israelites: for this is here set down as an effect of that victory.

Vers. 15. And Samuel judged Israel all the dayes of his life.] For though Saul were anointed King in Samuels time, and had the supreme power in his hand, yet Samuel gave not over the government altogether, but exercised the jurisdiction of a Judge, or a kind of extraordinary power derived unto him from God, as appears by many things he did after Saul was King, as his killing of Agag, chap. 15.32, 33. Then said Samuel, Bring you hither to me Agag the King of the Amalekites: and Agag came unto him delicately: And Agag said, Surely the bitternes of death is past. And Samuel said, As thy sword hath made women childlesse, so shall thy mother be childles among women. And Samuel hewed Agag in pieces before the Lord in Gilgal. And his anointing of David, chap. 16.13. Then Samuel took the horn of oyle, & anointed him in the midst of his brethren: and therefore are Saul & Samuel joyned together, chap. 11.7. And he took a yoke of oxen, & hewed them in pieces, and sent throughout all the coasts of Israel by the hands of messengers, saying, Whosoever cometh not forth after Saul, and after Samuel, so shall it be done unto his oxen. And the years of both their government are joyned together, Act. 13.20, 21. And after that he gave unto them Judges, about the space of foure hundred and fifty years, untill Samuel the prophet. And afterward they desired a king, and God gave unto them Saul the sonne of Cis, a man of the tribe of Benjamin, by the space of fourty years.

Vers. 17. And there he built an altar unto the Lord.] This he might do by an extraordinary Propheticall instinct, especially in these times when it is very que∣stionable

whether they were bound to that Law, Deut. 12.15. to wit, because the Tabernacle and the Ark were now in severall places, and so a long time continued.

CHAP. VIII.

Vers. 1. ANd it came to passe when Samuel was old, that he made his sonnes judges over Israel.] To wit, as his deputies and substitutes, being through age unable to go through the land to judge the people, as formerly he had done, he appointed his sonnes to judge the people in some part of the land in his stead, and that happely not without Gods permission and consent.

Vers. 2. Now the name of his first-born was Joel.] Who was also called Vash∣ni, 1 Chron. 6.28.

They were judges in Beersheba.] Though they exercised authority, and power of Judges over all the people, at least in those parts, and went happely in their circuits as their father had done; yet there they dwelt, as their father did in Ramah, and there most an end they judged the people: and that it may be purposely, either be∣cause that town was in the utmost southpart of the land, the furthest off from Ra∣mah, from whence it was most trouble for the people to come to Samuel in Ramah; or because it bordered close upon the land of the Philistines, over whom they might the better keep a vigilant eye.

Vers. 3. And his sonnes walked not in his wayes, but turned aside after lucre.] Not onely the singular piety of Samuel, but also the experience he had of Gods se∣verity against Eli for his indulgence to his children, may well induce us to think that he did what he could to train up his sonnes in the wayes of righteousnesse, nor can we indeed think that he would have entrusted them with the subordinate power of governing the people under him, had they not to that time behaved themselves well, and given hope of managing the trust well that was committed to them; but being advanced to these places of dignity and power, it seems they soon degenerated, and proved the occasion of much mischief to the commonwealth.

Vers. 5. Behold, thou art old, and thy sonnes walk not in thy wayes: now make us a King, &c.] They expressely pretend onely Samuels age, and his sonnes wic∣kednesse, as the reasons why they desired a King; but there were other things that did chiefly move them in this attempt; to wit, first, their fear of the great preparati∣ons which they perceived Nahash the king of the children of Ammon made against them; whereupon as men not having any confidence in Gods protection, they fly to other devices, and pi••ch upon this of making them a king chap. 12.12. And when ye saw that Nahash the king of the children of Ammon came against you, ye said unto me, Nay▪ but a king shall reigne over us; and secondly, an ambitious affectation of being like other nations; by turning their government into an absolute Monar∣chy, which is implyed in their last words, Now make us a king to judge us like all the nations. But though they were resolved to have a king, yet they referre the choice of him that should reigne over them to the Lord (for they came to Samuel as a Prophet that might enquire in this businesse of God) and that no doubt as pretend∣ing respect to that which was written in their Law; Deut. 17.14, 15. When th•••• art come unto the land which the Lord thy God giveth thee, and shalt possesse it, and shalt dwell therein, and shalt say, I will set a king over me, like as all the nations that

are about me: Thou shalt in any wise set him king over thee whom the Lord thy God shall choose.

Vers. 6. But the thing displeased Samuel, &c.] It could not but greive him, that the people, of whom he had deserved so well, should thus unthankfully shake off his government; but the cheif thing that troubled him, was because he knew their desire was sinfull, and would be displeasing to God: and therefore that clause is added, that Samuel prayed unto the Lord, that is, he prayed him to forgive this their sinne, to help in this danger, and to direct him what course he should take with them.

Vers. 7. And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee.] Thus God yields to their desire, but in his anger, Hosea 13.11.

For they have not rejected thee, but they have rejected me, that I should not reigne over them.] That is, For they have rejected me rather then thee: we have the like phrase in many places of Scripture, as Matth. 10.20. For it is not ye that speak, but the spirit of your father which speaketh in you: It is the spirit of your fa∣ther rather then you that speaks: Hos. 6.6. For I desired mercie and not sacrifice; that is, mercie rather then sacrifice: Acts 5.4. Thou hast not lied unto men, but unto God; that is, unto God rather then men. And this God saith, first, because they cast off that government which God had established amongst them: for though God had a purpose to erect a regall throne amongst them, and to give them Kings out of whose seed the Messiah should come; and now made use of their inordinate desire to accomplish his own purpose: (as usually he doth turn the evil actions of men to a good end) yea though he had partly made known this to his people; Gen. 17.6. And I will make thee exceeding fruitfull, and I will make nations of thee, and kings shall come out of thee; and 49.10. The sceptre shall not depart from Judah, nor a law-giver from between his feet, untill Shiloh come: Deut. 17.18. And it shall be, when he sitteth upon the throne of his kingdome, that he shall write him a copie of this law in a book: yet they should have waited Gods leisure; nei∣ther was it therefore lawfull to make an innovation in the government, without any direction from the Lord; especially in such a sinfull manner, out of a distrustfull fear, and proud affectation to be therein like all other nations; as is noted before upon Deut. 17.14. secondly, because though God do govern by kings also, Prov. 8.15, 16. By me Kings reigne, and Princes decree justice, By me Princes rule, and Nobles; even all the Judges of the earth: yet his government was more immediate which he now exercised over them by Judges; both because they were extraordina∣rily raised up of God, and because they had not that absolute power which kings usually have, but judge them chiefly by making known to them the will of God; and to that end did often enquire of the Lord in difficult cases: see Judg. 8.23. And thus the Lord shews Samuel, first, the grievousnesse of their sinne, and that this moved him in his displeasure to yield them their desire: and secondly, he sought to prevent the wonder and indignation of Samuel; for why? they dealt no otherwise with him, then with the Lord himself; as Christ saith to his disciples, Matt. 10.24, ••5. The disciple is not above his master, nor the servant above his Lord. It is ••nough for the disciple that he be as his Master, and the servant as his Lord: If they have called the Master of the house Beel-zebub, how much more shall they call them of his houshold?

Vers. 9. Howbeit, yet protest solemnly unto them, and shew them the manner of the king that shall reigne over them.] Samuel is not here enjoyned to shew them what power, right and authoritie their king must have over them; but what would be the manner of their kings dealing with them; and this he is appointed to tell them beforehand▪ that either they might be perswaded to desist from their enter∣prize; or that they might be left inexcusable, and onely condemne themselves when these miseries befell them.

Vers. 11. He will take your sonnes, and appoint them for himself, for his cha∣riots, &c.] That princes may make use of the subjects that live under their com∣mand both in the services of warre and peace, cannot be questioned; nor yet that the subjects may be legally compelled to yield obedience in this kind if they should refuse; but the oppression which is here threatned is, that he should deal with them herein, as tyrants with slaves, not freeborn subjects, forcing children from their pa∣rents many times, without affording them any equall recompence; and that to em∣ploy them causelessely, onely to satisfie his pleasure in the basest drudgerie and most perillous employments. And how soon the Israelites began to feel these grievances under their kings, we may see by that which is said of Solomon, 1. Kings 12.4. Thy father made our yoke grievous: now therefore make thou the grievous service of thy father, and his heavy yoke which he put upon us, lighter, and we will serve thee.

Vers. 12. And he will appoint him captains over thousands, and captains over fifties, and will set them to eare his ground, &c.] These were honourable offices to them that enjoyed them, but they were burdensome to the people, who must be heavily taxed to maintain them; and threatned all severe rigour to those drudges and labour∣ers, over whom happely they were set as overseers.

Vers. 22. And Samuel said unto the men of Israel, Go ye every man unto his citie.] That is, he undertook to satisfie their desire, and so brake up the assembly, till the Lord had revealed his will; and so it might be known what course they should take to provide them a king.

CHAP. IX.

Vers. 1. NOw there was a man of Benjamin, whose name was Kish, the sonne of Abiel.] Who is also called Ner, 1. Chron. 8.33. and 9.39. Out of what tribe the Lord chose their first king, is a circumstance very observable, and therefore here expressed; to wit, first, because the tribe of Benjamin, through the de∣solation they brought upon themselves, Judges 20.46. was become the least and most obscure tribe, and yet yields Israel her first king: secondly, because in the victories of this king of Benjamins tribe, Jacobs prophecie was in part accomplished, Gen. 49.27. Benjamin shall ravine as a woolf: in the morning he shall devoure the prey, and at night he shall divide the spoil: and thirdly, because this shews that the king∣dome was not to be settled upon the posterity of this their first king: for it was to be settled in the tribe of Judah, Gen. 49.10. The sceptre shall not depart from Judah, nor a law-giver from between his feet, untill Shiloh come: and unto him shall the gathering of the people be.

Vers. 2. And there was not among the children of Israel a goodlier person the•• he, &c.] Because goodlinesse and comelinesse of person in princes, breeds a kind of

reverence in the hearts of the people, and makes men judge them the fitter for high places and great employments, therefore is this so expressely noted of Saul, whom God had designed to be the King of Israel; that there was scarce so proper and good∣ly a person in all the land as he was.

Vers. 3. And Kish said to Saul his sonne, Take now one of the servants with thee, and arise, go seek the asses.] It seems that in those times asses were highly esteemed in the land of Israel; as appears also by this, that their princes and great men used to ride upon asses, Judg. 10.4. and 12.14. and hence it was perhaps, that Kish though a great and rich man, was yet so desirous to recover the asses that he had lost, that he sent his sonne Saul together with one of his servants to seek them out: but withall, there was a secret hand of Gods all-ruling providence in this, that by this means led Saul to Samuel, that by him he might be anointed King of Israel.

Vers. 4. And he passed through mount Ephraim, and passed through the land of Shalisha.] This Shalisha is taken to be a plain countrey in the tribe of Benjamin, called Baal-shalisha, 2. Kings 4.42. and so also the land of Shalim afterwards mentioned, is thought to be the same that is called Salim, Joh. 3.23.

Vers. 5. And when they were come to the land of Zuph, &c.] To wit, the coun∣trey where Ramah Samuels citie was situate, which thereupon was called Rama∣thaim-zophim, chap. 1.1.

Vers. 6. Behold now, there is in this citie a man of God, and he is an honourable man.] That is, highly esteemed for his supernaturall knowledge of things secret.

Now let us go thither; peradventure he can shew us our way that we should go.] God gave the gift of prophecie to his servants, to be employed in directing the peo∣ple in weightier matters then such as this, concerning the finding of asses that were lost; which makes the best interpreters blame this course, as a dishonourable abasing of the gift of prophecie: yet it seems to have been the usuall practice of those times, as we see by Jeroboams sending his wife to the Prophet, to know whether his sick child should recover or no, 1. Kings 14.2. and perhaps the Lord did herein sa∣tisfie them oftentimes, that he might keep them from seeking to witches, or to the oracles of the heathens: 2. Kings 1.3. But the angel of the Lord said to Elijah theTishbite, Arise, go up to meet the messengers of the King of Samaria, and say unto them, Is it not because there is not a God in Israel, that ye go to enquire of Baal∣zebub the god of Ekron?

Vers: 7. Then said Saul to his servant, But behold, if we go, what shall we bring the man?] This question proceeded either from an opinion, that it was not fit they should go to the Prophet without some present, as a testimonie of the reverend esteem they had of his person, (and then this care was commendable); or else, out of a base conceit of hiring Gods Prophet, as they would have done a soothsayer, to tell them tidings of their asses, which had been inexcusable. But this last agreeth not with the servants speaking before so honourably of him, though otherwise his following words might seem to implie so much, vers. 8. And the servant answered Saul a∣gain, and said, Behold, I have here at hand the fourth part of a shekel of silver; that will I give to the man of God, to tell us our way: and besides, we see that it was a constant custome in those dayes, to go with a present to the Prophets, 1. Kings. 14.2, 3. And Jeroboam said unto his wife, Arise, I pray thee, and disguise thy self,

that thou be not known to be the wife of Jeroboam, and get thee to Shiloh: Behold, there is Ahijah the Prophet, which told me that I should be king over this people: And take with thee ten loves, and cracknels, and a cruse of honey, and go to him; he shall tell thee what shall become of the child: 2. Kings, 4.42. And there came a man from Baal-shalisha, and brought the man of God bread of the first-fruits, twen∣tie loaves of barley, and full ears of corn in the husk thereof, &c.

Vers. 12. Behold, he is before you; make haste now, for he came to day to the ci∣tie.] The citie they speak of was Ramah, where Samuel dwelt, as is evident by the servants words, vers. 6. And he said unto him, Behold now there is in this citie a man of God, and he is an honourable man, &c. how then do these young maidens say, He came to day to the citie? I answer: either they intend onely his going forth out of his house into the citie; or else, that he was come out of that Ramah, where his dwelling was, into this where the feast was to be kept (for here were two towns joyned in one; whence it is called in the duall number Ramathaim, chap. 1.1.) or else, that having been abroad about some employments, he was this day returned to Ramah.

For there is a sacrifice of the people to day in the high place.] To wit, a sacrifice of peace-offerings, wherewith the offerers were wont to feast together with their friends: and it may be Samuel had purposely appointed this sacrifice for the enter∣tainment of the man that was to be anointed king; and for the procuring of Gods favour in that great and weightie businesse: for it is evident, vers. 15, 16. that God had the day before told Samuel, that he would this day send him a man out of the land of Benjamin, whom he should anoint Captain over his people Israel. But what was this high place where they offered their sacrifices? were not the Isra∣elites bound by the law onely to offer up sacrifices on the altar that was in the Ta∣bernacle? Deut. 12.4, 5. Ʋnto the place which the Lord your God shall choose out of all your tribes to put his name there, even unto his habitation shall ye seek, and thither thou shalt come; And thither ye shall bring your burnt-offerings and your sacrifices, &c. I answer, Many Expositours hold, that this was meant onely of the Temple; and that till the Temple was built, the people might lawfully offer their sacrifices in any other places: but yet, first, because Jer. 7.12. Shiloh is called the place where God set his name at the first: and secondly, because it was to no end to have an altar in the Tabernacle, if the people might set up altars and offer sacrifices where they listed themselves: and thirdly, because in the beginning of Solomons reigne before the Temple was built, it is mentioned as the onely blemish of the Isra∣elites in those flourishing times, 1. Kings, 3.2. Onely the people sacrificed in high places; therefore many other Expositours hold, that even before the Temple was built, the people used to bring their sacrifices to the Tabernacle, as afterwards to the Temple till the Ark was taken by the Philistines in the dayes of Eli; but that after∣wards the Tabernacle and Ark being still kept in severall places, the people began to question whether they were then tied to bring their sacrifices to any of those places; and so by degrees did at length offer their sacrifices in such places as they judged meetest for such services, to wit, upon hills and clifts, which were therefore called high places.

Vers. 15. Now the Lord had told Samuel in his eare, a day before Saul came,

&c.] Before the story relates the meeting of Samuel and Saul, this is here inserted, that the day before Saul came, the Lord had told Samuel in his eare, that is, by the secret instinct of his spirit, that the next day he would send him a man out of the land of Benjamin, whom he should anoint to be king of Israel; first, to intimate that this was the occasion of the sacrifice and feast which Samuel had appointed, know∣ing that the man chosen of God to be their king was to come thither this day, he had appointed this feast for his entertainment; and secondly, to shew that it was no wonder that Samuel should presently entertain Saul as the elect king of Israel, because the Lord having told Samuel the day before, that he would send him a man out of Benjamin the next day, when this came to passe as God had told him, this must needs be a notable means to strengthen Samuels faith.

Vers. 16. And thou shalt anoint him to be captain over my people Israel, that he may save my people out of the hand of the Philistines.] It seems the Philistines, who had been quiet all Samuels time, chap. 7.13. So the Philistines were subdued, and they came no more into the coast of Israel: and the hand of the Lord was a∣gainst the Philistines all the dayes of Samuel; began now again to raise warre a∣gainst the Israelites, having happely made an agreement to that purpose with the king of Ammon, that the one should invade the land on one hand, and the other on the other side: for that the Ammonites did also invade the land at this time, is evi∣dent chap. 12.12. And when ye saw that Nahash the king of the children of Am∣mon came against you, ye said unto me, Nay, but a king shall reigne over us; when the Lord your God was your king. This made the people cry, and their cry the Lord heard, and taking pitty on them, promised now to save them from the Phili∣stines, (of whom it seems they were most afraid) and that by the hand of Saul. And indeed, though the warre betwixt Saul and the Philistines continued all his dayes, and at his death they prevailed much, yet oftentimes he prevailed against them, and so saved them from much of that oppression which otherwise the Philistines would have laid upon them: wherein also observable it is, that God intended mercy to them in that, which they notwithstanding had sinned in desiring, to wit, the raising up of a king amongst them.

Vers. 19. Go up before me unto the high place, for ye shall eat with me to day; and to morrow I will let thee go, and tell thee all that is in thine heart.] Though Samuel knew that Sauls soveraignty would deprive him of that supreme dignity he had formerly enjoyed, yet knowing it was Gods will that Saul should be king, we see that instead of looking with an envious and malignant eye upon him, he entertained him with all possible courtesie, and did what he could to honour him amongst the people. As for that clause, And will tell thee all that is in thine heart, thereby is meant, either that he would tell him all that he had a purpose to enquire of him, or else he would tell him many secret things which no body knew but himself onely; and indeed, though for the present he told him of the asses onely, as it follows in the next verse, And as for thine asses that were lost three dayes ago, set not thy mind on them, for they are found, (which doubtlesse he did, to free him from that care, and that he might be the more willing to stay with him) yet it may well be that af∣terward when they were together alone, he told him many other secret things, for the greater confirmation of his faith, concerning the promise of the kingdome, as

Christ did to the woman of Samaria, to make her know he was the Messiah. Joh. 4.29. where we have an expression much like this of Samuel, Come see a man, saith she, that hath told me all that ever I did.

Vers. 20. And on whom is all the desire of Israel? is it not on thee, and on all thy fathers house?] That is, on whom must the kingdome and royall dignity, which all Israel desire may be reared up amongst them, be conferred but on thee and on thy fathers house?

Vers. 21. And Saul answered and said, Am not I a Benjamite, of the smallest of the tribes of Israel, &c.] Though Samuel had in the foregoing words spoken very covertly, concerning Sauls being king, And on whom is all the desire of Israel, &c. yet the peoples eagernesse at this time to have a king being so famously known, Saul might well hereby guesse at Samuels meaning, and the strangenesse of such ty∣dings makes him therefore as one astonished, so debase himself, Am not I a Benja∣mite, of the smallest of the tribes of Israel, &c. Nor need we wonder that he calls the tribe of Benjamin, the smallest of the tribes, if we remember that this tribe was almost wholly destroyed not many years before, in that warre that was between this tribe and their brethren of the other tribes, Judg. 20. Long it was, it seems, ere this tribe recovered the desolation that was then made amongst them, if ever they re∣covered it; for even in regard that there were so few of this tribe, it may well be, that when this tribe kept faithfull to the house of David in the dayes of Jeroboam, as well as the tribe of Judah, yet still the Scripture speaks but of one tribe that did cleave to the house of David, to wit, the tribe of Judah, as we may see, 1. kings 11.32. and so in many other places; Benjamin not being mentioned because of their pau∣city, but comprehended under the men of Judah.

Vers. 22. And Samuel took Saul, and his servant, and brought them into the parlour, and made them sit in the cheifest place among them that were bidden.] Doubtlesse those invited were of the Elders and cheif of the city: by placing Saul therefore above them, he began to give a signe of the dignity he should be raised too; and withall, shewed how farre he was from envying him, because he should be ob∣scured by his advancement.

Vers. 23. And Samuel said unto the cook, Bring the portion which I gave thee, of which I said unto thee, Set it by thee.] Samuel it seems had given order to the cook, for one speciall extraordinary messe that should be set by & reserved, as for some extraordinary guest, and not sent up till Samuel sent for it: and hereupon therefore he now called upon him to bring him that messe, that it might be set before Saul. As for the custome of those times in allotting a severall messe to every guest, see the note upon Gen. 43.34.

Vers. 24. And the cook took up the shoulder, and that which was upon it, and set it before Saul.] To wit, the left shoulder; for the right shoulder of all peace-offer∣ings was the priests portion, Levit. 7.32, 33. The shoulder was it seems in these times accounted the cheif peice, and therefore doubtlesse was it alloted for the priests portion, and here at this time appointed for Sauls messe. It is hard to say what is meant by those words, and that which was upon it, to wit, whether it be meant of any thing that was poured or laid upon it as sauce, or onely for garnishing the meat, or of any other joynt that was here brought in, together with the shoulder, as

the neck or breast which before they are severed are upon the shoulder; but be∣cause the shoulder is the onely joynt mentioned, the first I conceive is most pro∣bable.

Behold, that which is left, set it before thee, and eat; for unto this time hath it been kept for thee, since I said, I have invited the people.] That is, since I first gave order to the cook that he should prepare this provision for those that were invited. Now this is expressed, that hereby Saul might see that God had beforehand revealed his coming thither to Samuel; for how else could Samuel have purposely set apart this portion for him?

Vers. 25. Samuel communed with Saul upon the top of the house.] Where they might be most private; for thence also is that, Acts 10.9. Peter went up upon the house to pray, about the sixth houre. Both this, and his choosing the spring of the day to anoint Saul in, vers. 26. before any bodie was stirring; and his going forth to the end of the citie, and sending his servant away, vers. 27. they all shew how carefull Samuel was, that it should not yet be known that Saul was anointed king, to wit, that when he was afterward chosen by lot, no body as yet thinking of any such thing, it might be the more manifest that he was chosen of God, and that no body else had any hand in it: and secondly, that Saul might hereby be taught to wait upon God, to content himself with the promise for a time, and to stay Gods leisure for the performance of what was promised.

Vers. 26. And Saul arose, and they went out both of them, he and Samuel, abroad.] The calling up Saul therefore to the top of the house mentioned in the fore∣going words, Samuel called Saul to the top of the house, &c. was onely that Sa∣muel might will him to make ready presently to be gone; which Saul accordingly did; and so then Samuel went along with him out of the citie, intending at their parting to anoint him king.

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.

CHAP. XI.

Vers. 1. THen Nahash the Ammonite came up, and encamped against Jabesh-Gilead.] A city without Jordan nigh unto the Ammonites. This inva∣sion was brewing against the Israelites before they desired a king, and was in part the occasion of that their desire, chap. 12.12. And when ye saw that Nahash the king of the children of Ammon came against you, ye said unto me, Nay, but a king shall reigne over us, when the Lord your God was your king. But now happely it was the more hastened by Nahash the Ammonite, because of the report which might be brought to him of the Israelites shaking off the government of Samuel, and desi∣ring a king to reigne over them, and the division newly begun amongst them by rea∣son of the discontent of some, who would not acknowledge their new chosen king. What they made the ground of their quarrell it is not expressed: Like enough it was that old pretence which they stood upon, Judg. 11.13. when Jephtha foyled them, to wit, a claim which they laid to the land of Gilead, where Jabesh stood; which now to recover, and withall to revenge that shamefull overthrow which Jephtha had gi∣ven them, they might be the rather emboldened, because the Philistines on the other side of the countrey, had exceedingly weakned and oppressed the Israelites.

Vers. 2. On this condition will I make a covenant with you, that I may thrust out all your right eyes, and lay it for a reproch upon all Israel.] To wit, to disable them for the warre (for with their shields they covered their left eyes, and therefore having lost their right eyes, what service of warre could they be fit for?) and con∣sequently that the accepting of such dishonourable conditions, might be a perpetuall reproch to all the people, because it would be said hereupon, what a base people the Israelites were, that would buy off death upon any terms; yea to the God of Israel, on whom his people durst not rely for help: and thus Sathan labours to put out the right eye of faith, and to leave us onely the left eye of reason.

Vers. 4. Then came the messengers to Gibeah of Saul, &c.] That is, as to other towns so also to this: or rather, knowing that Saul their Prince elect was at Gibe∣ah, and Samuel with him, these messengers of Jabesh-gilead went directly thither, that they might acquaint them with the extremity of streights they were in, that so they might speedily send into all the coasts of Israel for help. Had Nahash the king of the Ammonites yielded to the submission of the inhabitants of Jabesh-gilead, he might not only have had that town delivered up to him, but in all probability many more would have yielded themselves to him after their example. Yea, and when they desired seven dayes respite, that they might send messengers into all the coasts of Israel, promising that if in that time they had not help, they would yield up the town, had not he yielded to this, he might happely in that time have taken the town by force. But first he proudly and scornfully refused the tender of their service, and sent them word that nothing should satisfie him, unlesse he might thrust out all their right eyes; and when they desired a truce of seven dayes, to try if they could call in their brethren to their aid, ere they yielded to so hard a condition, he granted them their request, and (as we see here) suffered them to send their messengers, as being puft up with such an opinion of his own strength, that he thought it impossible that in that time their brethren either could or durst come to relieve them; and so by this

means, through his arrogancy and cruelty he was carried headlong to his own de∣struction, whereas by granting them fair quarter, he might have brought them un∣der his yoke, and have spread his victories much further.

Vers. 5. And behold, Saul came after the herd out of the field.] Being onely yet elected king. and finding many to repine against it, returning home he betook himself, as most Interpreters hold, to his wonted countrey imployments. But this agreeing not with the state of his being conducted home, chap. 10.26 may rather be understood of casuall coming after the herd, and that it is here expressed onely because of that which followeth his taking a yoke of the oxen, and hewing them, &c.

Vers. 6. And the spirit of God came upon Saul when he heard those tidings, and his anger was kindled greatly.] Herein we see how fairly Saul carried himself as long as those gifts of Gods spirit were continued to him, wherewith the Lord had fitted him for the government of his people. He that was so patient in his own cause, that when certain children of Belial scorned and despised him, he passed it by as if he had taken no notice of it, chap. 10.27. was now impatient of the wrong that was done to the Lord and his people by the Ammonites, that had propounded such intollerable conditions to the men of Jabesh-gilead; now his anger was kindled greatly, and it never abated till he had rescued his poore oppressed brethren out of the danger they were in. As for that expression, And the spirit of God came upon Saul, see the note Judg. 3.10.

Vers. 7. Whosoever cometh not forth after Saul and after Samuel, so shall it be done unto his oxen.] It may well be that Saul took this course of hewing a yoke of oxen in pieces, and sending the pieces to the severall tribes of Israel, in imitation of the Levite Judg. 19.29. who did thus cut his concubine in pieces, and sent them to the severall tribes, the better to stirre up their indignation. And in the message he sent to the tribes, because he was not yet generally approved and received as king of all the people, he useth not his own name onely, but Samuels also (who it seems ac∣companied him home from Mizpeh as others did, chap. 10.26. and so was now with him) that by this means he might make sure that all should come; if not for respect of him their king, yet out of regard had to Samuel, Gods Prophet, and formerly their Judge.

And the fear of the Lord fell on the people, and they came out with one consent.] That is, though Saul did what he could to make the people afraid to disobey his com∣mand, yet it was of God that they were so generally stricken with fear, and there∣upon ready to come forth at the command of their new chosen king: as it is said of the Canaanites that were restrained from pursuing Jacob and his family, when his sonnes had made that massacre in Schechem; Gen. 35.5. And they journeyed; and the terrour of God was upon the cities that were round about them, and they did not pursue after the sonnes of Jacob.

Vers. 8. The children of Israel were three hundred thousand, and the men of Judah thirty thousand.] The men of Judah are reckoned apart from the children of Israel; and these reasons may be given for it: 1. Because they usually had the privi∣ledge of going first against the enemy, in any common danger: 2. To let us see that the tribe of Judah, though the chief, and the tribe wherein God had said the throne should be established, Gen. 49.10. yielded to obey Saul chosen out of the

least of the tribes: or thirdly, because this would intimate how willingly the people flocked together, when out of Judah alone there came thirty thousand, though by the continuall incursions of the Philistines, they were forced to look to the defence of their own coasts against these their neighbours.

Vers. 9. And they said unto the messengers that came, &c.] That is, Saul and Samuel.

Vers. 10. Therefore the men of Jabesh said, To morrow we will come out unto you, &c.] They repeat the main head of the covenant they had made with the king of Ammon, to wit, that they would come forth and yield themselves, concealing the condition, that is, if help came not in the mean time; by concealing whereof they both provide for their own safetie, that nothing might be presently attempted against them, and make their enemies the more secure, that Saul might come upon them unawares.

Vers. 11. Saul put the people in three companies, and they came into the midst of the host in the morning watch, &c.] It seems Saul marched all night, that by the morning watch he might come upon them, and surprise them unawares. And thus he raised the siege of Jabesh-gilead, and freed them from that horrid cruelty which the enemy entended against them; and how thankfull the inhabitants of this citie were to Saul for this great benefit they enjoyed by his means, we may see chap. 31.11, 12, 13. And when the inhabitants of Jabesh-gilead heard of that which the Philistins had done to Saul; All the valiant men arose, and went all night, and took the body of Saul, and the bodies of his sonnes from the wall of Beth-shan, and came to Jabesh, and burnt them there. And they took their bones and buried them under a tree, and fasted seven dayes.

Vers. 13. And Saul said, There shall not a man be put to death this day; for to day the Lord hath wrought salvation for Israel.] In this reason that Saul gave why he would not suffer any man to be put to death that day, for to day the Lord hath wrought salvation in Israel, two things may be implyed: first, that he would not have a day of so much joy and triumph, stained with the least sorrow and mourning amongst any of the people: and secondly, that when God had shewn himself so good and gracious to his people, he could not think it fit to be so rigid & se∣vere against those that had at first slighted him in his sovereignty. However here again we see what a difference there was betwixt that which Saul was in his first govern∣ment, and that he was afterwards when the Spirit of the Lord was departed from him. Now none more humble and gentle then he, not a man should be put to death for him; but afterwards in his dealing with David, and the Priests of the Lord, he was another man, even bloud-thirsty, cruell, and implacable beyond measure.

Vers. 14. Then said Samuel to the people, Come, and let us go to Gilgal, and renew the kingdome there.] A city this was near hand, adjoyning upon Jordan; there Joshua renewed the covenant betwixt the Lord and his people, Josh. 5.9. and there Samuel now renewed the covenant concerning the kingdome betwixt Saul and the people. Before he was chosen, but this was as it were the solemnity of his inauguration and coronation: and now it seems he was anointed in publick as be∣fore in private; and therefore in the next chapter, Samuel speaking to the people, calls Saul severall times, the Lords Anointed.

Vers. 15. And there they made Saul king before the Lord in Gilgal; and there they sacrificed, &c.] It is evident therefore, that here now Saul and Samuel sacrifi∣ced together in Gilgal; whence we may certainly conclude, that the charge which Samuel gave to Saul, chap. 10.8. that he should stay for Samuel at Gilgal seven dayes▪ till he came to offer sacrifice for him, was not meant of Sauls immediate going to Gilgal, but of his going thither when he should be in a strait, and had not Samu∣el with him, as is before noted in the exposition of that place.

CHAP. XII.

Vers. 1. ANd Samuel said unto all Israel, Behold, I have hearkened unto your voice in all that ye said unto me, &c.] Samuel presseth them now more closely and sharply then ever, with their sinne in rejecting the government which God had established among them: first, because in this their jollity, for that glorious victory which their new king had obtained against the Ammonites, they were in danger to be puffed up with an opinion, that God approved that which they had done, and that they had not sinned in desiring a king: secondly, because having established Saul in the throne, & actually resigned the government into his hands, he might now speak the more freely, without giving the least ground of suspition that he was loth to give over the government, and therefore condemned them for choo∣sing a king.

Vers. 2. And now behold, the king walketh before you.] This is meant of Sauls being now settled in the supreme magistracy, as a shepherd or captain to lead and go∣vern the people, and to be as a shield unto them, to stand betwixt them and harms way: the like phrase there is Numb. 27.17. concerning which see the note there.

And I am old, and gray-headed, and behold, my sonnes are with you.] To im∣ply how good cause he had to be very well content in regard of himself, that the burden of the government should be taken from his shoulders, he wisheth them to remember that he was now grown aged, I am, saith he, old and gray-headed, and then he addes, and behold my sonnes are with you, that is, they are amongst you, as one of you, they shall lay no claim to the government no more then I do; so that this he saith: either first, the more to clear his integrity who was willing his sonnes should lay down the power of government as well as himself: or secondly, to intimate that if they could charge him for any wrong done, his sonnes should make satisfaction: or else to imply, that of them they might be satisfied concerning his course of life; and particularly, whether he did any way incourage them in those wicked courses they ranne into, chap. 8.3.

Vers. 3. Behold, here I am, witnesse against me before the Lord, and before his anointed, &c.] As if he should have said, being now the power of government is transferred to another, ye need not fear to speak your minds of me, and therefore if ye can accuse me of any evil, speak it freely. And this protestation of his innocency he makes: First, that he might the more freely reprove them. Secondly, to mani∣fest the greivousnesse of their sinne, who had without any just cause rejected the government which God had erected among them. And thirdly, to propound this covertly, as a pattern for their new chosen king to follow, before whom all this was spoken, witnesse against me before the Lord, and before his Anointed.

Vers. 7. Now therefore stand still, that I may reason with you before the Lord, of all the righteous acts of the Lord, &c.] That is, both mercies and punishmen••••; but cheifly I conceive this is meant of his mercies, wherein the Lord approved his faithfulnesse, in performing the covenant which he had made with them; for these he presseth upon them, to discover the hainousnesse of their sinne in rejecting his go∣vernment, who had so carefully protected them against all their enemies, and so abundantly blessed them in every regard.

Vers. 8. The Lord sent Moses and Aaron, which brought forth your fathers out of Egypt, and made them dwell in this place.] This making them to dwell in the land of Canaan, is ascribed to Moses and Aaron: First, because they led the people from Egypt through the wildernesse, and brought them unto the land which God had promised them: and secondly, because Moses put them in possession of that part of the land which was without Jordan, and substituted Joshua in his place, who afterward gave them the possession of the rest of the land. But the chief thing intended, is to put them in mind of Gods mercy in giving them that land, without whom, neither Moses, nor Aaron, nor Joshua could have done it.

Vers. 9. And when they forgat the Lord their God, he sold them into the hand of Sisera, &c.] Samuel here calls the rebellion of the Israelites against God, a forgetting of the Lord; because if men did indeed think upon God as they ought to do they would not dare so to transgresse his commandments: and thence it is also, that David saith of wicked men, that God is not in all their thoughts, Psal. 10.4.

Vers. 11. And the Lord sent Jerubbaal▪ and Bedan, and Jephthah, and Samuel, &c.] Some conceive that Jair is here called Bedan, and that to distinguish him from that former Jair of whom Moses speaks, Numb. 32.41. and indeed there is one Bedan a Manassite mentioned, 1. Chron. 7.17. Others again think that this Bedan was some Judge of Israel, that is not mentioned in the book of Judges. But the more common, and I think the more probable exposition is, that Samson is here meant, and that he is called Bedan, because he was of the tribe of Dan; for Bedan signifieth in Dan, or, of Dan, and Bendan signifieth the sonne of Dan. As for Sa∣muels speaking of himself as of a third person, it is usuall in the Scripture, as we see Gen. 4.23. And Lamech said unto his wives, Adah and Zillah, Hear my voice ye wives of Lamech, hearken unto my speech: for I have slain a man to my wound∣ing, and a young man to my hurt. He particularly puts them in mind of Gods de∣livering them by him, because the deliverance which God had given them by him, was best known to them, and best served to condemn them for rejecting in his dayes that government which God had settled among them, and that in part for fear of their enemies.

Vers. 14. Then shall both ye, and also the king that reigneth over you, continue following the Lord your God.] That is, God will not destroy you, but you shall still continue a peculiar people to the Lord, shrouded under his conduct and pro∣tection.

Vers. 17. Is it not wheat-harvest to-day? I will call unto the Lord, and he shall send thunder and rain.] In Palestina thunder and rain in wheat-harvest was most unusuall, whence is that of Solomon. Prov. 26.1. As snow in summer, and as rain in harvest: so honour is not seemly for a fool: and that Amos 4.7. And also I

have with-holden the rain from you, when there were yet three moneths to the har∣vest; and I caused it to rain upon one city, and caused it not to rain upon another city. Now the rather did the Lord convince them of their sinne by this miracle, be∣cause hereby they might see their folly, both in rejecting the Lord, such a mighty pro∣tectour, who was able by thunder to destroy their enemies, as they had seen formerly chap. 7.10. and likewise in rejecting Samuel, who could by his prayers fetch down thunder and rain from heaven.

Vers. 18. And the Lord sent thunder and rain that day.] To wit, in some very extraordinary manner, in so much that the people were not onely fully convinced hereby, that they had sinned in desiring a king, but were also afraid that by this ter∣rible tempest they should have been destroyed; whence is that in the following verse, Pray for thy servants unto the Lord thy God, that we die not.

Vers. 20. And Samuel said unto the people, Fear not.] That is, despair not of Gods goodnesse and mercy.

Vers. 21. And turn ye not aside: for then should ye go after vain things, which cannot profit nor deliver.] Idols may be the vain things here principally meant, as Deut. 32.21. They have moved me to jealousie with that which is not God, they have provoked me to anger with their vanities: and Jer. 2.5. Thus saith the Lord, What iniquity have your fathers found in me, that they are gone farre from me, and have walked after vanitie, and are become vain? but withall we may well under∣stand it of every thing else, wherein they should seek for help and happinesse, having turned aside from following the Lord.

Vers. 22. For the Lord will not forsake his people, for his great names sake.] That is, because Gods name is called upon you, and so it would not be for his glory to forsake you; and indeed all the good which God doth for his Church and people, is more for his own glory, then for any good he sees in them.

Vers. 23. Moreover, as for me, God forbid that I should sinne against the Lord, in ceasing to pray for you.] They had desired him to pray for them, vers. 19. but the injury they had done him might make them fear he would not regard them; the ra∣ther, because the thunder he had prayed for, might argue some displeasure conceived in him against them, and therefore he assures them that he would not cease neither to pray for them, nor to instruct them, but (saith he) I will teach you the good and the right way.

Vers. 24. Onely fear the Lord, and serve him in truth, &c.] As though he should say, else my praying for you will do you no good.

CHAP. XIII.

Vers. 1. SAul reigned one yeare, and when he had reigned two years over Israel.] The first clause, Saul reigned one yeare hath reference to the time when those things were done, mentioned in the two former chapters; when Saul by occa∣sion of his victory over the Ammonites, and his raising the siege of Jabesh-gilead, was at Gilgal confirmed and solemnly inaugurated king of Israel, then he had reig∣ned one yeare, to wit, from the time that he was chosen and publickly declared king at Mizpeh, chap. 10.24. and then the second clause, And when he had reigned two years over Israel, hath relation to that which is here related in this chapter, to wit,

that a full yeare after his solemne inauguration at Gilgal, when he had in all reigned two years, then he began to raise an army of three thousand men, as intending now to drive the Philistines out of those forts which they held in the land of Israel, and to save the people from the cruell oppression of those their insulting enemies.

Vers. 2. And the rest of the people he sent every man to his tent.] Having ap∣pointed the people to assemble themselves as at other times, out of them he chose three thousand to be in arms with him and his sonne Jonathan, and the rest he dismissed.

Vers. 3. And Jonathan smote the garrison of the Philistines that was in Geba.] That is, in Gibeah of Benjamin: One main reason why Saul had raised an army of three thousand Israelites, was doubtlesse that they might surprise all those garri∣sons which the Philistines kept in the land of Israel, wherewith they did mightily oppresse the Israelites, and kept them in such miserable bondage, that they would not suffer them to have any weapons of warre, (but what they got by stealth, or kept hid in some secret place) nor would let a smith live among them, least by that means they should get them swords or spears, as is afterwards expressed, vers. 19. Jonathan therefore having a thousand of these new mustered forces to be under his command, did presently addresse himself to this work, and went and smote a garrison of the Philistins in Gibeah; making this no doubt his first enterprise, because Gibeah was his own countrey, the place where his father and ancestours had lived before him, chap. 10.26.

And Saul blew the trumpet throughout all the land, saying, Let the Hebrews heare.] That is, he gave order to the messengers he sent abroad, to proclaim and to make known in all parts by the sound of a trumpet, both the victory which Jonathan had gotten for their encouragement, and how the Philistines were hereupon enraged, and made great preparations against them, that having this warning, they might in every place take heed to themselves, and that they might send further forces from all parts to be with him at Gilgal.

Vers. 4. And all Israel heard say, that Saul had smitten a garrison of the Phi∣listines.] Though it was Jonathan that smote the garrison, yet it is here ascribed to Saul, because usually that which a kings Generalls do, that the king himself is said to do; and besides it is probable, that it was expressely made known to the people, that Jonathan had not done this without Sauls approbation.

And the people were called together after Saul to Gilgal.] Because Samuel, chap. 10.8. had appointed Saul that he should go down to Gilgal (to wit, if he came to be in any danger, or took occasion to attempt any thing against the Philistines) and should there wait for him seven dayes, till he came and advised him what he should do, and offered sacrifice both for him and for the people, therefore was Gilgal ap∣pointed to be the rendevouz for the people.

Vers. 6. When the men of Israel saw that they were in a streight (for the people were distressed, &c.] That is, their apprehension of the danger they were in was not without cause: for they were indeed in great distresse, the enemies being innumera∣ble, and withall strong and well armed with horses and chariots, and the Israelites on the other side but few in number, and those either unarmed, or very poorely pro∣vided to joyn in battel with that mighty army of the Philistines. And thus they that erewhile reposed all their hope of safety in having a king, did now follow their

king trembling as it follows vers. 7. and were taught, that without Gods assistance all humane devices and counsell are nothing worth.

Vers. 8. And he tarried seven dayes, according to the set time that Samuel had appointed.] That is, he tarried untill the seventh day, and part of that; for that he tarried not till the seven dayes were out, as Samuel had appointed, chap. 10.8. is evident in the thirteenth verse of this chapter, where Samuel reproves him, because he had not herein kept the commandment of the Lord.

Vers. 9. And Saul said, Bring hither a burnt-offering to me, and peace-offerings. And he offered the burnt-offering.] That is, the Preists for him. As Elkanah did, chap. 1.3. And this man went up out of his city yearly, to worship and to sacrifice unto the Lord of hosts in Shiloh: and Solomon, 1. Kings 3.4. And the king went to Gibeon to sacrifice there, for that was the great high place: a thousand burnt-offerings did Solomon offer upon that altar. Some conceive that he did it himself, and that this was the sinne for which Samuel afterward reproved him, to wit, that he intruded himself into the Priests office. But this is not probable: first, because Samuel being a Levite not a Priest, might not offer sacrifice by the ordinary rule of the Law, no more then Saul: and therefore Sauls staying for Samuel seven dayes, was not enjoyned upon this ground, because it was lawfull for him to sacri∣fice, not for Saul. And secondly, because Saul afterward excuseth himself, that what he had done contrary to the commandment of the Lord, he was constrained by necessity to do it: but for this sacrificing himself without a Priest, he could pretend no necessity, Ahiah the high Priest the sonne of Phinehas being then with him in the camp, chap. 14.3. Doubtlesse therefore the sinne of Saul was this, that having received a charge from the Lord by Samuel, chap. 10.8. that he should stay for Sa∣muel at Gilgal seven dayes, and not resolve upon any thing till he came, when they were to offer up sacrifices unto the Lord, and Samuel was to advise Saul what he should do; Saul having stayed till the seventh day was almost expired, began to conclude that Samuel would not come, and fearing least if he staid any longer, his souldiers might all slink away, or that the Philistines might fall upon them on a suddain, before they had by sacrifices sought the Lords favour and help, he resolved not to stay any longer for Samuel, for fear of the worst, (which argued his diffi∣dence and distrust in God) and thereupon commanded sacrifices to be offered, in∣tending after that was done, to pitch upon some course or other for the defence of themselves and their countrey against the Philistines. This I say was Sauls sinne, not that he himself offered sacrifices; for this Samuel never charged him with.

Vers. 10. As soon as he had made an end of offering the burnt-offering, behold Samuel came.] And thus for want of staying an houre or two longer then he did, perhaps lesse, he brake the commandment of God and forfeited his kingdome.

And went out to meet him that he might salute him.] The rather happely, be∣cause out of a guilty conscience he feared Samuels displeasure, and by this externall reverence, therefore sought to prevent it, and to let him see, that what he had done was not done out of any contempt of the directions which he had given him.

Vers. 11. And Samuel said, What hast thou done?] He saw well enough what he had done: But by these words of discontent, What hast thou done? he expresseth his displeasure against him, and withall the danger that Saul was in, because of this his disobedience.

And Saul said, Because I saw that the people were scattered from me, and that thou camest not within the dayes appointed, &c.] In these words Saul intimates, that because a great part of the seventh day was past, he conceived that Samuel would not have come within the appointed time; and so he seeks to cast the blame upon Samuel, rather then he would acknowledge himself in a fault.

Vers. 12. I forced my self therefore, and offered a burnt offering.] As if he should have said, It went against me to sacrifice before thou wert come, but I was constrained by necessity, I could stay no longer unlesse I would have suffered the enemy to come upon this weak unarmed company, before we had made supplicati∣on to the Lord; and what a disadvantage would that have been?

Vers. 13. And Samuel said to Saul, Thou hast done foolishly; thou hast not kept the commandment of the Lord, &c.] To wit, because he waited not for Sa∣muel all the seven dayes, as Samuel had appointed him, chap. 10.8. See the note above, vers. 9.

For now would the Lord have established thy kingdome upon Israel for ever.] This may seem to contradict that prophecy of the establishing the kingdome in Ju∣dahs tribe, Gen. 49.10. The scepter shall not depart from Judah, nor a lawgiver from between his feet, untill Shiloh come: and unto him shall the gathering of the people be. But we must know that God speaks here to the capacity and according to the sight and judgement of man, and therefore without respect to Gods decree which is secret to man, teacheth us to judge of Sauls rejection as a fruit of sinne, and his supposed obedience as that which might have been a means to confirm the kingdome to him and his. For whereas some understand these words thus, The Lord would have established thy kingdome upon Israel for ever, that is, all thy dayes; that cannot I conceive be the meaning, because Saul did enjoy the kingdome all his life; whereas Samuel speaks here of something God would have done for him, if he had obeyed the commandment of the Lord which now by his sinne he had forfeited and lost.

Vers. 14. But now thy kingdome shall not continue; the Lord hath sought him a man after his own heart, &c.] That is, the kingdome shall not now be settled up∣on thee and thy posterity, as it should have been, but God hath provided himself of another man to succeed thee in the throne; and this was David, a man after Gods own heart, whose heart was sincerely bent to do all the will of God, even according to Gods own heart, which could not be said of Saul that alwayes had an hypocri∣ticall heart; and the Lord, saith Samuel, hath commanded him to be captain over his people, &c. that is, he hath decreed to give him the charge of governing his people. It was some time after this ere Samuel was sent to anoint David; onely because God had firmly decreed that it should so be, therefore Samuel speaks of it, as if it were done already; The Lord hath commanded him to be captain over his people; and so we see elsewhere, the Lord expresseth his decree concerning the ravens feeding Eli∣jah, I have commanded the Ravens to feed thee there, 1. Kings 17.4. It may seem strange indeed that the kingdome should be removed from Sauls family for so small an offence as one would judge this of Sauls to have been; for what great matter was there in it, that Saul should offer a sacrifice perhaps an houre or two before it should have been done? for, first, there was no hurt in the thing it self, it

was a part of Gods worship in the Law enjoyned: and secondly, it was done but a very little while before it should have been done; Samuel had appointed Saul to wait for him seven dayes and he had waited till the seventh day was almost ended: thirdly, considering what a mighty army the Philistines had, not farre from him, and how many of his own people were runne away from him, and how full of fears the rest were that remained with him, it might argue a great deal of courage and confidence in God, that he durst stay there so long as he did: and fourthly, it was out of a good intention that he did not stay any longer, but offered a sacrifice before Samuel came; namely, that he might not be set upon by the Philistines before he had made suppli∣cation to the Lord, and that he might by this means encourage his fainthearted soul∣diers, and prevent their running away after their fellows; and therefore I say it may perhaps seem strange, that by this offence he should loose the kingdome. But for this we must consider: first, that there may be much wickednesse of heart in doing that which may seem outwardly a small offence: secondly, it cannot be a small mat∣ter to disobey any commandment of God; the excellency of the person makes the disobedience great, in whatever the offence is committed: and thirdly, Saul being the first king of Israel, God was pleased by this severity against Saul for his first re∣bellion against Gods command to make him an example to all that should after∣wards succeed in that throne, that they might fear to transgresse the commandment of the Lord as he had done. As the Lord did with great severity punish the first sinne of the Priests, to wit, that of Nadab and Abihu, Levit. 10.1. that all the suc∣ceeding posterity of Aaron, might be rendred thereby the more warie how they car∣ried themselves in their preistly office; so likewise he did here sharply punish the first sinne of the first king of Israel, that all that should afterwards sit in that throne, might learn to be very strict in observing whatever God should give them in charge.

Vers. 15. And Samuel arose, and gat him up from Gilgal, unto Gibeah of Benjamin.] And Saul with him, or immediately after him, as is evident in the 16. verse, And Saul and Jonathan his sonne—abode in Gibeah of Benjamin: and indeed it is not likely that he would have gone nearer to the enemy (for Gibeah was farre nearer to Michmash where the Philistines were, then Gilgal) if he had not been encouraged by Samuel, especially considering, that of his three thousand souldiers mentioned vers. 2. and the people that were afterward called to Gilgal, vers. 4. there were now but six hundred left, and those unarmed, and in great ter∣rour because of the Philistines: unlesse happely he went thither, because it was his own city, a place of greater strength, and better assured unto him then Gilgal was.

Vers. 17. And the spoilers came out of the camp of the Philistines in thru companies, &c.] These were sent out to spoil the countrey, and to fetch in booty to the camp, and therefore they went out three severall wayes, one to Ophrah a city of Benjamin, Josh. 18.23. that lay southwest from Michmash; the other to Bethoron a city of Ephraim, Josh. 16.3. that lay northwest; and the third toward the valley of Zeboim, that is, the desert of Jordan, which was eastward.

Vers. 19. Now there was no smith found throughout all the land of Israel: (for the Philistines said, Lest the Hebrews make them swords or spears.] This they did after they had disarmed them; and for the same cause it may well be that Nebuchad∣nezzar carried away all the craftsmen and smiths out of the land of Israel, 2. King••

24.14. And he carried away all Jerusalem, and all the Princes, and all the mighty men of valour, even ten thousand captives, and all the craftsmen and smiths: and Jer. 24.1. Nebuchad-rezzar king of Babylon had carried away captive Jeconiah the son of Jehoiakim king of Judah, and the Princes of Judah, with the carpenters and smiths from Jerusalem, & had brought them to Babylon. Now it is probable that the Philistines disarmed the Israelites in those dayes when the Ark was taken, and that ever since that time they had used this policy of keeping them from having any smith in Israel: for first, after that solemn repentance of the Israelites in the dayes of Samuel, chap. 7.3, 4. we reade not of any memorable victory which the Philistines obtained against the Israelites; but rather the contrary, chap. 7.13, 14. So the Philistines were subdued, and they came no more into the coast of Israel: and the hand of the Lord was against the Philistines all the dayes of Samuel. And the cities which the Philistines had taken from Israel, were restored to Israel, from Ekron even unto Gath, and the coast thereof did Israel deliver out of the hands of the Philistines: and secondly, though the Israelites prevailed often against the Phi∣listines, yet all this time they might have few other weapons but such as in ancient times they most used, to wit, clubs, and bows, and slings, &c. The chief victory they got was we see miraculous, not gotten with sword or speare, but with thunder from heaven, 1. Sam. 7.10. and thirdly, these craftsmen being once rooted out, in a short peace under Samuel they could not easily be replanted again, the Philistines especially keeping garrisons still for this purpose in their land.

Vers. 20. But all the Israelites went down to the Philistines to sharpen every man his share and his coulter, &c.] That is, either into the land of the Philistines, or rather to the garrisons of the Philistines that were in the land of Israel, where it seems they kept smiths for this purpose.

Vers. 22. There was neither sword nor speare found in the hand of any of the people that were with Saul and Jonathan.] But how then a little before this did Jonathan smite the garrison of the Philistines in Geba, vers. 3. I answer, first, they might have clubs, and bows, and slings, and these were the most usuall weapons in those times, see 1. Chron. 12.1, 2. Now these are they that came to David to Zik∣lag, while he kept himself close, because of Saul the sonne of Kish: and they were among the mighty men helpers of the warre. They were armed with bows, and could use both the right hand and the left in hurling stones, and shooting arrows out of a bow: Judg. 20.16. Among all this people there were seven hundred chosen men left-handed, every one could sling stones at an hair breath, and not misse: secondly, some iron arms they might hide and keep secret from the Philistines: and thirdly, those happely that were better armed of the three thousand mentioned vers. 2. were those that fled from Saul, and the six hundred that stayed with him, were of the people that were come up to him unfurnished of such arms: for it is very improbable which some say, that those that ranne not away from Saul, but followed him trem∣bling, as it is said vers. 7. did in their fear cast away their arms, or leave them in the camp behind them.

Vers. 23. And the garrison of the Philistines went out to the passage of Mich∣••ash.] That is, the body of the Philistines army remaining in the plain adjoyning, there went out a company and took a passage near to them, which was a place of advantage, and kept it against the Israelites.

CHAP. XIV.

Vers. 1. JOnathan the sonne of Saul said unto the young man that bare his armour, Come and let us go over to the Philistines garrison.] This Jonathan pro∣pounded by a speciall instinct of Gods spirit, for otherwise it would have been a tempting of God, that having one man alone with him (his armour-bearer, that is, his squire, as we use to call them) he should set upon a whole garrison of the Phili∣stines; and hence it was that he told not his father, to wit, lest out of fear he should disswade or hinder him.

Vers. 2. And Saul tarried in the uttermost part of Gibeah, under a pomegran••e tree, which is in Migron.] This is the name of some field or plain, near unto Gi∣beah, mentioned, Esa. 10.28. He is come to Ajah, he is passed to Migron: at Michmash he hath laid out his carriages: where Saul with his company lay now within their trenches and fortifications; in regard whereof also it is likely the Phi∣listines sent out those three spoyling bands to waste the countrey, chap. 13.17. to see if by this means they could draw Saul out of his fastnesses; and that the Phili∣stines flouted Jonathan with this, vers. 11. Behold, the Hebrews come forth out of the holes where they had hid themselves.

Vers. 3. And Ahiah the sonne of Ahitub, Ichabodi brother, &c.] That is, he also was with Saul in Migron; and it seems because of the straits the people were in, he was come to bring the Ark thither, for the peoples encouragement, as they had been wont formerly to do in the like case; for in the 18. verse it is expressely said, that the Ark was there. It is evident that Ahimelech, who gave the shewbread and Goliahs sword to David when he fled from Saul, and who was thereupon slain by Sauls command, was the sonne of Ahitub, chap. 22.9. and it is generally held, that he was then high-priest; either therefore this Ahiah was the elder sonne of Ahitub, and when he was dead then Ahimelech his brother succeeded him in the high-preist∣hood; or else this Ahiah, who was come with the Ark and the ephod to Saul, was the same that is there called Ahimelech, which indeed most Interpreters do hold. Af∣ter the death of Eli (his sonne Phinehas being before slain in the battell) Ahitub his grandchild, the sonne of Phinehas succeeded him in the preisthood, who it seems long enjoyed not that dignity, but dyed; (for God had threatned Eli that his children should die in the flower of their age, chap. 2.23.) and so Ahiah his sonne was now high-preist in his room.

Vers. 4. And between the passages by which Jonathan sought to go over unto the Philistines garrison, &c.] The discription of this place, through or over which Jo∣nathan and his armour-bearer were to go, that they might come to the garrison of the Philistines, is doubtlesse here inserted purposely to shew how hard an adventure it was that they undertook; but so exceeding intricate and obscure it is, that it is very hard to conceive thereby, how these rocks and passages lay; which may be the reason, that the most Expositours do not so much as undertake to explain the many difficulties that are in the Text; and indeed all that can be said herein, I conceive is this: It is evident that Michmash where the Philistines camp was, and Gibeah where Saul and Jonathan, and the forces of the Israelites were, chap. 13.16. lay North and South the one from the other; and that these two rocks here mentioned,

Bozez and Seneh lay together in the midst, the one Northward, the other South∣ward; for how else could it be said in the following verse, that the forefront of the one was situate Northward over against Michmash, and the other Southward over against Gibeah? But now the difficulty is, how therefore it can be here said, that these rocks were between the passages by which Jonathan sought to go over, and yet withall, that there was a sharp rock on the one side, and a sharp rock on the other side, which seem to be contrary the one to the other. But for the resolving of this, I know no other probable answer that can be given but this, to wit, first, that the passages between which the rocks are said to be, were the two severall streights or inlets, whereat there was a passable way, though craggy through these rocks, the one as they came from Michmash to go to Gibeah, the other as they went from Gibeah to go to Michmash; so that indeed there was but one passage through these rocks (and that was surely the passage mentioned in the last verse of the foregoing chapter, which the Philistines had surprized) onely the two inlets into this are the passages here intended, the one called the passage of Michmash, as we see chap. 13.23. the other the passage of Gibeah. And secondly, that whereas it is said there was a sharp rock on the one side, & a sharp rock on the other, the meaning is, not that as men went along in this passage there was a sharp rock on each side, to wit, on the right hand and on the left (for the rocks standing the one with the forefront Northward, and the other with the forefront Southward, that could not be. He that went through this passage from Gibeah to Michmash, must go over both rocks, one after another, and could not have one on his right hand, and the other on his left) but that there was a sharp rock on the one side toward Michmash, and a sharp rock on the other side toward Gibeah, which is mentioned to shew that unlesse it were by that passage which the Philistines kept, there was no going over; a sharp steep crag∣gie rock making the way unpasseable in all other places; all which notwithstand∣ing, Jonathan with his armour-bearer clambered over this rock on his hands and feet, and so got to the garrison of the Philistines.

Vers. 6. Come, and let us go over unto the garrison of these uncircumcised.] This calling the Philistines uncircumcised, was to intimate that Jonathan relyed up∣on the covenant which God had made with his people, and consequently upon the promises which the Lord had given them that they should vanquish their enemies, and happely more particularly, upon that which the Lord had said concerning Saul, that he should save his people out of the hand of the Philistines, chap. 9.16. Yet he addes, It may be that the Lord will work for us; for though he were carried to this attempt by a powerfull instinct of Gods spirit, and a strong faith in the pro∣mises of God, yet because he had not a speciall promise of victory at this time, he is not confident of the successe, but leaveth that to God. It may be, &c.

Vers. 7. Behold, I am with thee according to thy heart.] That is, as willing and ready to follow thee in this enterprise, as thine own soul can desire.

Vers. 9. If they say thus unto us, Tarty untill we come to you; then we will stand still▪ &c.] By the secret guidance of Gods holy spirit, he pitcheth no doubt upon this, as a signe whereby he should know whether they might with hope of successe undertake this attempt, and no doubt prayed that it might prove a true to∣ken, as Abrahams servant did in alike case, Gen. 24.13. (concerning which see the

note there.) Yet was not this chosen without some ground of naturall reason; for if they said, Tarry untill we come to you, it might argue courage and boldnesse: but if they said, Come up to us, that might bewray some fearfulnesse in them.

Vers. 11. And both of them discovered themselves unto the garrison of the Philistines, &c.] To wit, in the way that led to the ordinary passage, which was now kept by the Philistines. As for that scoff of the Philistines when they espied them, Behold, the Hebrews come forth out of the holes, see the note above, vers. 2.

Vers. 12. And the men of the garrison answered Jonathan and his armour-bearer, and said, Come up to us, and we will shew you a thing.] This they say by way of derision, as implying that they durst not come up, or that if they did, they would give them their payment; but God intended it as a token advising Jonathan what he should do.

Vers. 13. And Jonathan climbed up upon his hands and upon his feet, &c.] To wit, because the way where they went was so steep, that otherwise they could not have clambered up, and because by this means they might the better shelter themselves under the rocks, and so get up unespyed; for we must know that they went not up in the ordinary passage which was kept by the Philistines, but when they had dis∣covered themselves to the Philistines in that way, and the Philistines had in a scof∣fing manner challenged them to come up, as is before noted, vers. 11, 12. then they turned aside and crept up on the sharp rock above mentioned, vers. 4. where the Philistines never dreamt of an enemies coming upon them, and so came upon them unawares. Had they climbed up in any place where the Philistines could have seen them, we may well think that they might easily have beaten them down; but they therefore wound about some other way, and clambering up on all foure (as we use to say) did shelter themselves under the covert of those craggy rocks, till they were gotten up in a place where the Philistines looked not for them.

Vers. 15. And there was trembling in the host, &c.] In these words is shewn, whence it was that Jonathan and his armour-bearer should so strangely beat down the garrison of the Philistines before them, and that presently upon this, the whole army of the Philistines should so easily be put to disorder and flight; it was because the Lord had stricken them all with a mighty terrour, there was trembling in the host, &c. not onely the garrison was thus affrighted whom Jonathan at first assault∣ed, but those also in the camp, and the spoilers, to wit, those mentioned before, chap. 13.17. they also trembled; all which too was helped forward with a terrible earth∣quake that was sent at the same time; the earth quaked, that is, that also was moved under them, and seemed as it were to quake for fear; which, I say, no doubt the Lord sent, the more to terrifie and affright the Philistines.

Vers. 18. And Saul said unto Ahiah, Bring hither the Ark of God, &c.] This he enjoyned, that Ahiah having put on the Ephod, might enquire of God what was the cause of that tumult in the camp of the Philistines, and what he should do. Saul had already been a long time in great straits; for all his souldiers except six hundred were gone away from him, the Philistines lay close upon him with a migh∣ty army, insomuch that he durst not stirre out of his trenches in Gibeah; and the enemy taking the advantage thereof, had sent out three companies of spoilers to wast and spoil the countrey round about; and yet all this while we reade no that he en∣quired

of God, though he had the Ark all this while with him. But now when his watchman had descried a tumult in the camp of the Philistines, and that he per∣ceived by the absence of his sonne and his armour-bearer, that they were engaged amongst them, and that it was probable by the relation of his watchman, that the Philistines were disordered; now on a sudden not knowing what he should do, the Priest was called to enquire of God; and yet it was but a sudden fit of devotion to which he was forced by his present distresse, as is evident by that which follows immediately in the next verse.

Vers. 19. The noise that was in the host of the Philistines went on and increased; and Saul said unto the Priest, Withdraw thine hand.] This did notably discover Sauls profanenesse; being at first perplexed and not knowing what to do, he called for the Ark to enquire of God; but presently again perceiving by the increasing noise and tumult in the camp of the Philistines, that some greivous disaster had in∣deed befallen them, then away with the Ark, away with the Priest and his Ephod; Ahiah, saith he, withdraw thine hand, as if he should have said, Give over, it is no time now to stand consulting and enquiring of God; the increasing of the tumult sheweth evidently enough what we have to do; we shall lose an opportunity of vi∣ctory, which afterwards we may wish for when it is too late, and therefore must not now lose time to ask counsel of God. And indeed, by the many sad effects that accompanied the following victory, we may see how much God was displeased with this his profane contempt of the ordinance of God.

Vers. 21. Moreover, the Hebrews that were with the Philistines, even they al∣so turned to be with the Israelites that were with Saul and Jonathan.] That is, their bondmen and servants; yea, and those also that for fear were forced to come up with their carriages and provision, &c. to the camp of the Philistines.

Vers. 24. And the men of Israel were distressed that day.] Being weary through labour and toil, and ready to faint, they durst not eat any thing because of Sauls oath; and herein they were distressed. But if besides they were hunger-bitten before, by reason of the spoiling bands of the Philistines, that kept all provisions from them, this must needs make their misery the greater.

For Saul had adjured the people, saying, Cursed be the man that eateth any food untill evening.] That is, he had with an oath pronounced concerning the people, that he should be accursed, and as an accursed thing should be put to death, whosoe∣ver he was amongst them that should eat any thing untill the evening, as is evident by that sentence pronounced against Jonathan, when he had onely tasted of the ho∣ney in the wood, vers. 44. And Saul answered, God do so, and more also; for thou shalt surely die Jonathan. The reason why Saul did this, was that the people might not loose any time from pursuing the enemy. But the oath was rash and inconside∣rate, and like enough to have proceeded from a proud desire to seem very zealous in the pursuing of these enemies, against whom erewhile he durst not shew his head.

Vers. 27. He put forth the end of the rod that was in his hand, and dipt it in an hony-combe, and put his hand to his mouth, and his eyes were enlightened.] Being enfeebled with extreme labour and emptinesse, his eyes waxed dimme, which now by this little refreshing were enlightened again.

Vers. 28. Then answered one of the people, and said, Thy father straitly charged

the people with an oath, &c.] That which is spoken with reference to any thing be∣fore done by another man, is called an answer in the Scripture phrase, as well as that which is spoken with reference to something before said by another; so when Christ had whipped out those that profaned the Temple, it is said, Joh. 2.18 Then answered the Jews and said unto him, What signe, &c. and so it is here. Yet it may be con∣ceived, that Jonathan encouraging the people in the pursuit of the enemy, one of the company returned him this answer, to shew the reason why the souldiers were faint and could not follow on.

Vers. 31. And they smote the Philistines that day, from Michmash to Aijalon.] Which was in the tribe of Dan, Josh. 19.42. and therefore not farre from the Phili∣stines countrey: yet some hold that it was anothet Ajalon in the tribe of Judah, 2. Chron. 11.10.

Vers. 32. And the people flew upon the spoil, and took sheep and oxen, &c.] To wit, when the evening was come, and the time prefixed by Saul expired; being then pressed with extreme hunger through long fasting and labour, they greedily flew up∣on the spoyl, dressed and eat it, not staying till it could be throughly cleansed of the bloud, the life as it were yet panting in the flesh, which was contrary to the Law, Deut. 12.16. Onely ye shall not eat the bloud, ye shall poure it upon the earth as water; and thus they that were so very carefull to observe the kings edict, never regarded the breach of Gods commandment.

Vers. 33. And he said, Ye have transgressed.] Or, Ye have dealt treacherously; Thus he was eager against the people for eating with the bloud, but never charged himself, who by a rash vow had thus caused the people to sinne.

Roll a great stone unto me this day.] To wit, either that thereon in Sauls sight they might kill and eat, to the end he might see them let the bloud run clearly out from the cattell they killed: or else, for the building of the Altar mentioned, vers. 35. that they might kill and eat as it were in the presence both of God and their king, that so he might be sure to prevent their eating with the bloud any more.

Vers. 35. And Saul built an altar unto the Lord.] To wit, either as a monu∣ment of this his late victory, or rather that he might offer thereon gratulatory sacri∣fices for that glorious victory which God had given them. And this is said to be the first altar that he built unto the Lord; either because those altars in Gilgal and else∣where, whereon he had formerly sacrificed, were built by others before, and this was the first which he built himself, or else because those altars were onely set up for pre∣sent use, and then demolished again; but this was the first which he built for a stand∣ing continuing altar; which then is noted, because it was directly against the law of God, as we may see in the notes, Exod. 20.24.

Vers. 36. Then said the Priests, Let us draw near hither unto God.] That is, let us enquire of God before the Ark: because the prosecuting of the enemies by night, which Saul had motioned to the people, was an act of some danger, and the people were very forward to do what he advised, therefore the Priest interposed him∣self, and wished them by all means to enquire first of the Lord; and this perhaps he did the rather, because he saw what ill effects had followed upon Sauls neglecting to do this before, ver. 19. to wit, that Saul by a rash and unadvised oath had weakened the hands of the people in the pursuance of their victory, and had been withall the

occasion of a grievous sinne amongst the people, which was their eating of the spoil with the bloud, vers. 32.

Vers. 37. But he answered him not that day.] When Saul had enquired of the Lord by the judgement of Urim and Thummim, the Lord answered him not: but whence was this? doubtlesse the Lords displeasure was against Saul, not against Jonathan, who though he had done what his father had forbidden, and that with an oath, that whosoever should offend therein should be accursed, and so put to death; yet he did it ignorantly, not knowing that his father had made such a vow, and was compelled too by necessity, being ready to faint when he reached out his rod, and so by tasting a little honey refreshed himself: yet it is evident too, that the Lords refu∣sing to answer Saul tended to this, that it might be discovered that Jonathan had transgressed the command and vow of his father; but why? not so much to discover Jonathan to be the party with whom the Lord was offended; as first, to discover to Saul his hypocrisie, and the rashnesse of his unadvised oath, who had hereby hin∣dred the victory, caused the people to sinne, and now brought his own sonne under the danger of being accursed and put to death: and secondly, to shew the religious respect that was due to an oath.

Vers. 38. And Saul said, Draw ye near hither all the chief of the people; and know and see wherein this sinne hath been this day.] Saul concluded that God was offended, when he had enquired of him by the Priest, and he would not answer him: and therefore presently commanded all the chief of the people, that is, all the heads of the Tribes and families to draw near unto him, to wit, that by drawing lots it might be discovered who it was that had sinned and offended God amongst them: for though himself had sinned in that rash and unadvised oath that he took, ver. 24. and and that he knew the people had sinned grievously in eating with the bloud, vers. 32. yet like a true hypocrite, he never minded these things, but concluded that the breach of his vow and command, must needs be the great offence which caused the Lord to be silent; and therefore for the finding out of this, he would have them draw lots.

Vers. 43. I did but tast a little honey with the end of the rod that was in mine hand, and lo I must die.] As if he had said, That which I did was a very small of∣fence, if any, especially considering that I knew not of the oath, and yet it seems I must die for it.

Vers. 44. And Saul answered, God do so, and more also.] See the note Ruth. 1.17.

Vers. 45. As the Lord liveth, there shall not one hair of his head fall to the ground; for he hath wrought with God this day.] That is, through Gods blessing and assistance, he hath been the means of procuring a most glorious victory to the children of Israel.

Vers. 47. So Saul took the kingdome over Israel, and fought against all his ene∣mies, &c.] That is, being confirmed in his kingdome by this glorious victory over the Philistines, he again undertook the managing and administration of it; or else this may be spoken with reference to that which went before, to wit, that thus as we have heard he took upon him the kingdome, being chosen thereto of God, and in defence of the people fought against all their enemies.

Vers. 49. Now the sonnes of Saul were Jonathan, and Ishui, &c.] This Ishui is

also called Abinadab, chap. 31.2. and 1. Chron. 8.33. and 10.2. Ishbosheth (who is also called Eshbaal. 1. Chron. 8.33.) is not here mentioned though now above twenty years old, 2. Sam. 2.10. happely because he survived his father, and those onely are here mentioned that died with him, chap. 31.2. As for his sonnes which he had by Rizpah, 2. Sam. 21.8. they are not here named, because she was not his wife, but his concubine.

CHAP. XV.

Vers. 1. SAmuel also said unto Saul, The Lord sent me to anoint thee to be king over his people, over Israel.] That is, the Lord gave me commission to anoint thee king (for Samuel went not to Saul, but Saul came to Samuel) and this Samuel premised, before he gave him the following charge from the Lord, that he should go and destroy the Amalekites, that the remembrance of this honour, where∣to God had exalted him, might make him the more carefull exactly to do what God had enjoyned him.

Now therefore hearken thou unto the voyce of the words of the Lord.] In this word (now) Samuel covertly puts him in mind of his former transgression, chap. 13.8.9. As if he had said, though thou didst formerly neglect to do what the Lord enjoyned thee, yet now remember what God hath done for thee, and be sure strictly to observe this which God hath given thee in charge.

Vers. 2. I remember that which Amalek did to Israel, how he laid wait for him in the way when he came up from Egypt.] Three severall times God had fore∣told that he would destroy the Amalekites, and that for the violence which they of∣fered to the Israelites▪ to wit, Exod. 17.14. Numb. 24.20. and Deut. 25.19. And now Saul is sent to execute that vengeance upon them, which the Lord had so long time since at severall times threatned: for though the present king and people of Amalek had been cruell and bloudy adversaries to the people of God, as Samuels speech to Agag seems to imply, vers. 33. As thy sword hath made women childlesse, so shall thy mother be childlesse among women; and so had deserved to be destroyed for their own sinnes; yet because the Lord would have his people know that he had not forgot that former injurie of their Ancestours towards his people, though it were now above foure hundred years since; but intended now principally to be a∣venged on them for that, in the commission that he sent now to Saul for the de∣stroying of the Amalekites, he mentions no other cause but that wrong which of old their fathers had done to his people, expressing one circumstance as a great aggrava∣tion of their crueltie; namely, that when his poore people had been so long under a miserable bondage in Egypt, and were now newly escaped thence, then they came presently out against them, and sought to destroy them. I remember, saith the Lord, that which Amalek did to Israel when he came up from Egypt. Nor need it seem strange that the present Amalekites should be utterly destroyed, for that which their Ancestours had done so many years ago; for though God destroyes none everlast∣ingly, but for their own sinnes, yet with temporall punishments he doth usually punish the children for the sinnes of their Ancestours; especially when the children go in their fathers steps, as by that which is said of Agag vers. 33. it seems these did.

Vers. 3. Now go, and smite Amalek, and utterly destroy all that they have.]

That is, not the men and cattell onely, as is afterward expressed, but their cities also, and all the wealth therein, &c.

Vers 4. And Saul gathered the people together, and numbred them in Telaim.] Which most Expositours conceive to be the city of Judah called Telem, Josh. 15.24. As for the following clause wherein those of Judah are numbred apart by them∣selves, two hundred thousand footmen, and ten thousand men of Judah, see the note upon chap. 11.8.

Vers. 5. And Saul came to a city of Amalek, and laid wait in the valley.] The inserting of this here seems to imply, that either it was the first city he came to, or that it was the city where their king was.

Vers. 6. And Saul said unto the Kenites, Go, depart, get ye down from among the Amalekites, &c.] This must be meant either of the posterity of Jethro the Ke∣nite, who though they had planted themselves in the tribe of Judah, Judg. 1.16. yet now happely they were removed further, because of the Israelites warres, into the land of the Amalekites (for they dwelt in Tents, Judg. 4.17. and therefore might easily remove from one place to another:) or else it is meant of a people so called of whom Jethro was, Numb. 24.21. who are now spared for Jethro's sake. Yet his redoubling the charge that they should get them away, in those severall terms, Go, depart, was to imply, that if they loved their lives they should make haste away.

For ye shewed kindnesse to all the children of Israel, when they came up out of Egypt.] This is questionlesse meant of the kindnesse which Jethro the Kenite and his family shewed to the Israelites. He came out with much joy to meet Moses, and to congratulate all the goodnesse which God had shewn to the Israelites: he gave him counsell for the well-ordering of the government of Israel; and doubtlesse, he and his were eyes unto the Israelites in their going through the wildernesse, accord∣ing to Moses desire, Numb. 10.31. And therefore now Saul gave them warning to remove away, that they might not suffer together with the Amalekites. As the Lord punished the Amalekites for the wrong their Progenitours did to his people, so he spared the Kenites for the kindnesse their Ancestours had shown them.

Vers. 7. And Saul smote the Amalekites, from Havilah, untill thou comest to Shur, that is over against Egypt.] That Saul destroyed not all the whole nation of the Amalekites, is evident, chap. 27.8. And David and his men went up, and in∣vaded the Geshurites, and the Gezrites, and the Amalekites. And chap. 30.1. And it came to passe, when David was come to Ziklag on the third day, that the Amalekites had invaded Ziklag, &c. Either therefore this must be meant of some one part of their countrey; or that Saul slew throughout the land all that he could get into his power; for Shur is the furthest border of their land towards Egypt.

Vers. 8. And he took Agag the king of the Amalekites alive, and utterly de∣stroyed all the people, &c.] Agag was the common name of the kings of that land, Numb. 24.7. And his king shall be higher then Agag, &c. Now this Agag whom above the rest he should have slain, Saul spared, either to make his triumph more glorious, which he might think would be most for Gods glory; or out of covetous∣nesse, to get a great ransome for him: or rather out of a foolish pitty, because he was a king: and indeed the confidence of Saul in his answer to Samuel, vers. 20.

Yea, I have obeyed the voyce of the Lord, and have gone the way which the Lord sent me. And have brought Agag the king of Amalek, &c. makes it not very im∣probable, that in sparing Agag, he thought he had done well.

Vers. 9. But Saul and the people spared Agag, and the best of the sheep, and of the oxen, &c.] In sparing these cattell, they pretended a respect they had to the glo∣ry of God; namely, that they spared them for sacrifice, as Saul told Samuel after∣wards, vers. 15. The people spared the best of the sheep, and of the oxen, to sacrifice unto the Lord. Whereas indeed it is most probable, that secretly they had a pur∣pose to retain many of them for their own use; as those words of Samuel seem to imply, vers. 19. Wherefore didst thou not obey the voyce of the Lord, but didst fly upon the spoyl? However, when God had injoyned them to destroy all the cattell, and not to spare any, for them to spare all that was good, and to destroy those onely that were vile and refuse, as it follows in this verse, was all one in effect as if they had resolved, that in those that were worth nothing God should have his desire, but that those that were fat and good, they knew how to reserve for a better use.

Vers. 11. It repenteth me, that I have set up Saul to be king.] See the note up∣on Gen. 6.6.

Vers. 12. Saul came to Carmel, and Behold, he set him up a place, and is gone about, &c.] That is, he pitched their Tents in Carmell, and so stayed there a while to refresh his army, and divide the spoil, and then went away to Gilgal: or else the meaning may be this, he set him up a place in Carmel, that is, some Pillar or Piramides, as a triumphant monument of his victory, and so went thence away to Gilgal.

Vers. 13. And Saul said unto him, Blessed be thou of the Lord; I have perfor∣med the commandment of the Lord.] This confident boasting of Saul may seem to imply, that he did think indeed that he had performed what God injoyned him, as not thinking that his sparing of Agag, and some of the cattell for sacrifices, would have been judged a transgression of Gods command; but yet others conceive, that his own conscience told him that he had not done well; and that thence it was, that now at his meeting with Samuel, he saluted him in such a fawning manner, as by way of colloging with him; Blessed be thou of the Lord, &c.

Vers. 15. For the people spared the best of the sheep, and of the oxen to sacrifice to the Lord thy God.] It is evident that he consented at least, to the sparing of those cattell they had brought from the Amalekites; for so it is expressely said before, vers. 9. But Saul and the people spared Agag, and the best of the sheep, &c. And yet now to excuse himself, he would make Samuel believe, that if this were a fault, it was not he but the people that had herein transgressed; onely withall he alledgeth in the de∣fence of the people, that they had spared them onely for sacrifices, which he hoped Samuel could not but approve; and to make this take the better with Samuel, he saith not onely that they were to be sacrificed to the Lord, but to the Lord thy God.

Vers. 16. Then Samuel said unto Saul, Stay, and I will tell thee what the Lord hath said to me this night. And he said, Say on.] As happely expecting some good message: so farre doth hypocrisie blind men, even when they have done that which is notoriously evil.

Vers. 18. Go and utterly destroy the sinners the Amalekites.] That is, those

wicked wretches the Amalekites sinners, above others; so the word sinners is else∣where used, Gen. 13.13. and Matth. 19.10.

Vers. 23. For rebellion is as the sinne of witchcraft, and stubbornnesse is as ini∣quity and idolatry.] All unrighteousnesse and sinne is in the Scripture termed ini∣quity, as Gen. 15.16. For the iniquity of the Amorites is not yet full. And Rom. 4.7. Blessed are they whose iniquities are forgiven, &c. But in this sense how stub∣bornnesse may be said to be as iniquity, is not easie to conceive. And therefore here by iniquity many Expositours understand the aberration of men from the right rule of Gods worship (and therefore it is joyned here with idolatry) and is by many translated superstition, stubbornnesse is as superstition and idolatry. But why doth Samuel say (and that doubtlesse in relation to Sauls sinne) that Rebellion is as the sinne of witchcraft, and stubbornnesse is as iniquity and idolatry? I answer, First, some take it to be spoken onely comparatively, that rebellion and stubbornnesse are as great sinnes, and as hatefull to God as witchcraft and idolatry. And second∣ly, others say, that the drift of these words is to shew, that rebellion and stubborn∣nesse are sinnes much of the same nature as are witchcraft and Idolatry. Because as witches and idolatours do give away the glory of God to a poore creature, and ad∣vance the creature above God; so they that have an expresse command from God for doing of any thing, & will then consult with their own reason, whether they shall do it or no, and will stubbornly and rebelliously do contrary to what God hath com∣manded, merely out of a conceit that they judge it better to do otherwise; then they do as manifestly give away the glory of God to a base creature, exalt the creature above God, as witches and idolatours do. But thirdly, others (and I think upon the best grounds) do conceive the intention of these words to be onely this, That an act of rebellion against any command of God (though had it not been for that command of God, it would not have been otherwise unlawfull,) is as manifestly a sinne, and may be in its degree as hatefull to God, as those sinnes are that are against the law and light of nature, and contrary to the truth and glory of Gods nature and essence, such as witchcraft and idolatry are: Such was this act of Sauls in spa∣ring Agag, and the best of the cattell. There would have been no evil in it, had not God commanded them to be destroyed: But being done so expressely against the command of God, it was no lesse then rebellion, and in that regard hatefull to God as well as witchcraft and idolatry.

Vers. 24. And Saul said unto Samuel, I have sinned, &c.] Thus Saul at last confessed his sinne, but hypocritically, not sincerely; not because he was at all hum∣bled for what he had done, but onely because he desired by this means to pacifie Samuel, and to see if he might revoke the sentence pronounced against him con∣cerning the losse of his kingdome: All which is evident in the following clause, wherein he seeks to excuse, or at least to extenuate his offence, by pretending that he did it for fear of the people, which true penitents are not wont to do, I have transgressed, saith he, the commandment of the Lord, and thy words, because I feared the people, and obeyed their voice.

Vers. 25. Now therefore, I pray thee, pardon my sinne, and turn again with me, that I may worship the Lord.] Pardon my sinne, that is, do thou forgive the sinne I have committed, and effect my reconciliation with God, And turn again with me,

that I may worship the Lord, to wit, both by way of thankfulnesse for the Lords fighting for them against the Amalekites, and also to seek to God for the pardon of this sinne they had runne into.

Vers. 26. And Samuel said unto Saul, I will not return with thee.] To wit, for fear he should seem any way to allow or approve of that which he had done.

Vers. 27. And as Samuel turned about to go away, he laid hold upon the skirt of his mantle, and it rent.] He catched hold of the skirt of his mantle, as being wondrous loth to have the people take any notice of Samuels and consequent∣ly of the Lords displeasure against him. But the rending of the skirt of his mantle, was of God as a signe that the kingdome should be rent away from him▪ vers. 28. And Samuel said unto him, The Lord hath rent the kingdome from thee this day. And the Hebrews adde, that it was also to shew, that the man that should hereafter tear off the skirt of his garment, should be the man that should succeed him in the throne, and that hence was that which Saul said then, chap. 24.20. And now behold, I know well that thou shalt surely be king, and that the king∣dome of Israel shall be established in thine hand.

Vers. 29. And also the strength of Israel will not lie nor repent, for he is not a man that he should repent.] This last clause is added, because men are so prone naturally to measure God by themselves. The greatest difficulty in these words is, why Samuel affirming this of God, terms him the strength of Israel; of which these reasons may be given, to wit, first, That it was to imply the immutabilitie of God; for as the mutabilitie of man proceeds from mans weaknesse, whence it is that the weaker men are, the more irresolute and changeable they are; so the immutability of God argues Gods strength. Secondly, It was to imply how unresistably able God was to effect what he had said concerning the removing of the kingdome from Saul to David: Saul might hope to settle the kingdome upon his posterity, but the strength of Israel had decreed otherwise, and he would not lie nor repent, as being almighty and therefore able to do whatever he pleased: in despite of all that Saul should do against David, the kingdome should be taken from him and given to David. And thirdly, It might be to answer an objection that might arise in Sauls mind: Saul might think that surely the Lord would not indeed take away the kingdome from him, because the Lord himself had said, that he should save Is∣rael out of the hands of the Philistines, chap. 9.16. To beat him from this refuge, Samuel puts him in mind that God was the strength of his people, and so could save and deliver them, and yet make good his word in removing him from being king.

Vers. 30. Then he said, I have sinned.] See the note, vers. 24.

Vers. 31. So Samuel turned again after Saul, &c.] Though he had formerly refused to go with Saul, to wit, at that time, and that upon this ground, that he might not seem to allow of Sauls sinne; yet now upon another ground he yields to go, to wit, that the people might not take any occasion of not yielding to Saul that honour which was yet due to him as the anointed of the Lord; the rather be∣cause he intended to take away the offence of seeming to allow Sauls sinne, by executing Gods sentence upon Agag whom Saul had spared.

Vers. 32. And Agag came unto him delicately.] That is, in the attire, and

with the gesture and gate of a king, as one that thought not of death, but onely took care that both his apparell and every thing else about him, yea his deport∣ment and carriage of himself should be Prince-like, and such as beseemed the dignity of his person though now a captive. Because he was brought not to Saul the king that had taken him prisoner, but to Samuel an aged prophet, this it may be made him so confident, that now the danger of death was over; now (thinks he with himself) Surely the bitternesse of death is past.

Vers. 33. And Samuel hewed Agag in pieces before the Lord in Gilgal.] Whether Samuel did this by himself or by others, he did it doubtlesse by the speciall instinct of Gods spirit.

Vers. 35. And Samuel came to see Saul no more untill the day of his death.] That is, he never went after this to visit him, as formerly to give him instruction and direction in his affairs. For that Samuel did before his death see Saul after this, is evident chap. 19.24. And he stript off his clothes also, and prophesied before Sa∣muel in like manner, &c.

CHAP. XVI.

Vers. 1. ANd the Lord said unto Samuel, How long wilt thou mourn for Saul, seeing I have rejected him from reigning over Israel?] That it was a sinne in Samuel to mourn for Saul, when God had rejected him from being king, we cannot say; for it is a work of charity well-pleasing to God, to mourn for wic∣ked men that lie under Gods wrath, and yet mourn not for themselves; especially in Gods Prophets and Messengers, whose duty it is to interpose themselves when God is angry with his people, & by their prayers and tears to sue for mercy for them. And therefore we see the Lord complains of these prophets, Ezek. 13.5. that had not gone up into the gaps, neither made up the hedge for the house of Israel, to stand in the battell in the day of the Lord. And besides, Samuel might well fear, that if Saul were cut off, a great deal of trouble and confusion might happen amongst the peo∣ple. In which case he had just cause to mourn in their behalf. And why then did the Lord expostulate with Samuel▪ How long wilt thou mourn for Saul? &c. Surely, to make known to Samuel, that all his mourning for Saul was in vain, partly because he continued still obstinate and impenitent, and partly because God had absolutely rejected him from being king. In which case though Samuel might bewail Sauls condition (for all mourning for that which we know God hath de∣creed is not unlawfull; when we loose deare friends, we know it is Gods will, and yet may mourn for their death) yet he might not bewail it so as might imply an un∣willingnesse to submit to the will of God; and therefore we see it is not for his mourn∣ing, but for his mourning so long, that God expostulates with him, How long wilt thou mourn for Saul, seeing I have rejected him from being king.

Fill thine horn with oyl, and go, I will send thee to Jesse the Bethlehemite, for I have provided me a king among his sonnes.] Though the Lord intended not that Saul should be presently deposed from being king (and therefore David after he was anointed, did alwayes acknowledge Saul to be his Lord and Sovereigne, chap. 24.6. The Lord forbid that I should do this thing unto my Master, the Lords anointed, to stretch forth mine hand against him, seeing he is the anointed of the Lord,) yet

he would have him anointed before-hand that was to succeed Saul. 1. For the com∣fort of Samuel and others, that knew the Lord had forsaken and cast off Saul; who by this might be assured, that for all this God intended not to cast off the care of his people. 2. That David being anointed, when he was in the eye of reason so unlike∣ly to come to the Crown, it might be the more evident when it came to passe, that it was of God. 3. That hereby David might be supported in his many following troubles. And 4. That the same hand that had anointed Saul, might testifie Gods rejecting Sauls posterity, by anointing one of another family, to succeed him in the throne: for Samuel drawing now to his end, had therefore this businesse now impo∣sed upon him, and was sent to Jesse the Bethlehemite, who was the sonne of Obed▪ and grandchild of Boaz and Ruth, the Lord making known to him, that one of his sonnes was to be anointed king. The expression the Lord useth in making this known to Samuel, is very observable, because it implies that the king that was now to be anointed, was in a peculiar manner the Lords king: for (saith he) I have pro∣vided me a king among his sonnes. Saul was chosen by the Lord to be the king of Israel, but it was upon the importunity of the people, who would needs have it so, and could not be beaten off from it; so that Saul was the peoples king rather then Gods, given them because of the peoples preposterous and unruly desires, and there∣fore his government being abortive, continued not, nor thrived well for the best things whilest it did continue: but how when David was anointed king, there was no such matter, but he was merely chosen of God, there was no body desired, or spake the least word for the erecting of his government; yea, even Samuel himself by his desire after Saul, and mourning for him, did unwittingly what he could to oppose the advancing of David; onely God did then of his own freewill, when no body thought any thing of it, send Samuel to anoint David; and so he was a king of Gods own providing, the king in whose seed the kingdome was to be established, Gen. 49.10. The Scepter shall not depart from Judah, nor a Law-giver from be∣tween his feet, untill Shiloh come; and who would in his government carefully perform the will of God, chap. 13.14. The Lord hath sought him a man after his own heart. And indeed in all these things David was a notable type of Christ: for first, he was the Sonne of David, Matth. 1.1. and the king of Israel, Joh. 1.49. upon whom the kingdome was settled for ever, Luke 1.33. And he shall reigne over the house of Israel for ever, and of his kingdome there shall be no end: second∣ly, he was given of God to be the king of his Church, that he might save them out of the hands of their enemies when no man desired it; when we thought not of any such mercy, nor begged it of God, he of his own free grace gave us his sonne to be our king. I have set my king upon my holy hill of Sion, saith the Lord, Psal. 2.6. Thou hast loved righteousnesse and hated iniquity, therefore God, even thy God, hath anointed thee with the oyl of gladnesse above thy fellows, Heb. 1.9. and third∣ly, he doth administer this kingdome according to Gods own heart: Psal 40▪7 8. Then said I, Lo I come, in the volume of the book it is written of me, I delight to do thy will, O my God: yea, thy Law is within my heart: which the Apostle doth plainly apply to Christ, Heb. 10.6, 7. So that besides the reasons formerly given, why the Lord appointed the kings of Israel to be anointed with oyl, chap. 10.1. this also may be added concerning David and his posterity, to wit, that they were

anointed to shadow forth that there was a Messiah to come, whom God had anoint∣ed to be king over his Church, even the Lord Christ, upon whom the Spirit of God, and the true oyl of anointing, was poured forth without measure; whence it was that Christ did apply to himself that prophesie, Isa. 61.1. The Spirit of the Lord is upon me, because he hath anointed me to preach the Gospel, &c. Luke 14.18. It is much argued amongst expositours, whether David and so his posterity also, if not all the kings of Israel too, were not anointed with the holy oyl of the Tabernacle wherewith the Preists were anointed: and there are many, who though they think it altogether improbable, that the Prophets would use the sacred oyl of the Taber∣nacle in anointing the idolatrous kings of Israel, yet they hold that David and his successours were anointed with that oyl: first▪ because it is said, that David was anointed with holy oyle, Psal. 89.20. I have found David my servant, with my holy oyl have I anointed him. And secondly, because it is expressely said of Solomon, 1. King. 1.39. that Zadok took an horn of oyl out of the Tabernacle, and anointed Solomon. But now on the other side, first, because that Law of the Preists oyl, Exod. 30.32. seems to imply, that it was not to be used for any other but the Priests onely: secondly, because we find no command that this service should be performed with that sacred oyl; and thirdly, because when David was anointed the second time by the men of Judah, 2. Sam. 2.4. the Tabernacle was then at Gibeon, & that was under the power of Ishbosheth the sonne of Saul, and so David could not then be an∣ointed with that oyl of the Tabernacle; therefore it is judged most probable by many other Expositours, that neither David nor Solomon were anointed with that oyl; but, say they, because the office and imployment of the supreme Magistrate, who sits in Gods seat, and executes Gods judgements, may be called holy, as the Seat of Justice is called the holy place, Eccles. 8.10. therefore it is said that David was anointed with holy oyl. And for that place 1. Kings 1.39. they answer, that it may well be that this horn of oyl wherewith Samuel was now sent to anoint David, was afterwards laid up in the Tabernacle, and so Solomon was anointed therewith. But however, there was much oyl in the Tabernacle, besides that which was made for the Priests anointing, which Zadok might take thence for the anointing of Solomon.

Vers. 2. And Samuel said, How can I go? If Saul heare it, he will kill me.] This question might well proceed both from a fearfull apprehension of the danger of this act, & a desire to be instructed, how with least danger this businesse might be carried.

And the Lord said, Take an heifer with thee, and say, I am come to sacrifice unto the Lord.] Thus the Lord advised him to conceal the principall cause of his coming, and to alledge onely that businesse which he had to do there, that might be safely made known; which was not unlawfull.

Vers. 3. And call Jesse to the sacrifice, &c.] That is, invite him to the feast thou makest with thy peace-offerings.

Vers. 4. And the Elders of the town trembled at his coming, &c.] Bethlehem was but a little obscure town, Micah 5.2. And thou Bethlehem-Ephratah, though thou be little among the thousands of Judah, &c. Either therefore because it was such news to see Samuel there, they feared he came, as a Prophet, with some heavy message of Gods displeasure against them; or else, because he came so unexpectedly,

and withall so privately, and without attendance; they feared he had fled from Saul (as having happely heard of that which had passed betwixt him and the king, related in the former chapter) and so were troubled for him: and withall perhaps afraid, lest Saul should be enraged against them for entertaining him.

Vers. 5. And he sanctified Jesse and his sonnes, and called them to the sacri∣fice.] That is, he appointed them to prepare and sanctifie themselves both legally and spiritually, that they might eat of the sacrifices. See the note on Josh. 3.5.

Vers. 6. And it came to passe when they were come, that he looked on Eliab, &c.] Somewhat is here left to be supposed, as necessarily following upon that which is expressed, to wit, that Samuel had acquainted Jesse with the cause of his coming: and that hereupon Jesse brought in his sonnes one by one into some private place, whither before they sat down to eat of the sacrifice, they had retired themselves for that purpose, that he might be anointed whom God had chosen: and so when Sa∣muel beheld Eliab the first-born, he said to himself, Surely this is the man: The comelinesse of his person made him think, this was he whom God had chosen: but herein he was led by his own spirit: as Nathan in a like case was, when he encou∣raged David to build a Temple, 2. Sam. 7.3. And Nathan said to the King, Go, do all that is in thy heart; for the Lord is with thee: and hereby it was the more manifest, that it was not Samuel, but God that chose David to be King.

Vers. 7. But the Lord said unto Samuel, Look not on his countenance, &c.] To wit, by a secret voice of his spi••it within him.

Vers. 8. Then Jesse called Abinadab.] To wit, after Samuel had told him that Eliab was not he whom God had chosen.

Vers. 9. Then Jesse made Shammah to passe by.] Called also Shumma, 1. Chron. 2.13.

Vers. 10. Again Jesse made seven of his sonnes, to passe before Samuel.] Here∣by it is manifest that Jesse had eight sonnes, as it is also expressed chap. 17.12. Now David was the sonne of that Ephrathite of Bethlehem-Judah, whose name was Jesse, and he had eight sonnes, &c. though there be but seven mentioned, 1. Chron. 2.13, 14, 15. because happely one of these died immediately after this; and onely those are mentioned there, that were men of fame in after-times: for it hath no probability in it which some say, that he had amongst these brought one of his grandchildren to Samuel, since we see that as yet he had not brought David his youngest sonne.

Vers. 11. And Samuel said unto Jesse, Are here all thy children?] Jesse had omitted to bring his youngest sonne, as concluding that it could not be he of all the rest whom God had chosen; which was doubtlesse so ordered by the speciall providence of God, that Samuel being brought to this demurre, it might be the more evident that David was truely chosen of God.

Vers. 13. Then Samuel took the horn of oyl, and anointed him in the midst of his brethren.] That is, amongst all the sonnes of Jesse, Samuel by Gods appoint∣ment anointed David, from amongst the rest of his brethren he was taken and an∣ointed to succeed Saul in the kingdome. The phrase is not unlike that, Deut. 18.15. The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, &c. The meaning is not therefore, that his brethren stood about him

when he was anointed: For though it be evident that Samuel acquainted Jesse with that which God had commanded him to do, and that he was an eye-witnesse of Da∣vids anointing; yet it is not likely that his brethren stood by, and looked on when this was done, and heard what Samuel said unto him; who no doubt made it known to David why he anointed him, as may seem to be implyed in that place, 2. Sam, 5.2. And the Lord said to thee, Thou shalt feed my people Israel, and shalt be a Cap∣tain over Israel: For first, though Jesse might be enjoyned secresie, yet it is not like∣ly that his envious brethren, seeing him anointed by Samuel that famous Prophet, should either not suspect any thing thereby, or not blazon it abroad. And to what end was Samuel sent so secretly, under the colour of a solemne sacrifice, if David were to be anointed so openly, amongst so many witnesses that might publish it wheree∣ver they came? & secondly, how can we think that Davids brethren (had they known of Samuels anointing him) would have used him so scornfully as after this they did; chap. 17.28. And Eliab his eldest brother heard when he spake unto the men, and Eliabs anger was kindled against David, and he said, Why camest thou down hither? and with whom hast thou left those few sheep in the wildernesse? I know thy pride and the naughtinesse of thine heart, &c. Surely they would never have used him with such scorn, had they known he was anointed by Samuel, yea though we should suppose what some affirm, that they imagined that he was anointed to be a Prophet, not a King: Many Expositours indeed answer, that either they understood not, or believed not Gods purpose in the anointing of David: But Samuel was a prophet of such fame in those dayes, that me thinks such a solemne action of his should not so be sleighted.

And the spirit of the Lord came upon David from that day forward.] That is, the Lord gave him an extraordinary measure of the gifts and graces of his holy spirit, whereof his anointing was an outward signe: and so he was moved and led on by the spirit of God, to undertake great and noble enterprises, such as was that of his killing the lion and the bear, mentioned in the following chapter, vers. 34, 35, 36. Whence it was that he became so famous, that Sauls Courtiers could say of him, vers. 18. that he was a mighty valiant man, and a man of warre, and prudent in mat∣ters. Yea, and besides it may well be, that from that time forward he had also a spi∣rit of prophecy, and the gift of Poetry and Musick conferred upon him, wherein he became afterward exceeding eminent.

Vers. 14. But the Spirit of the Lord departed from Saul, and an evil spirit from the Lord troubled him.] That is, the Lord bereaved him of those gifts he had for∣merly bestowed upon him, and then by degrees he began to be troubled with melan∣cholly and frantick fits, as is evident, chap. 28.10.11. And that by means of an evil spirit sent from God (for even the devils stirre not without Gods allowance.) Doubt∣lesse he was tormented with the terrours of an evil and guilty conscience; & oppres∣sed with grief and sadnesse of heart for the losse of his kingdome; and then Sathan making use of this distemper both of body and mind, drove him into fits of phren∣sie and rage, that he was for the time as one possessed with a devil. He had preferred his own reason before Gods directions in the businesse of the Amalekites, and so made an idole of his own wisdom and reason; and now God deprives him of the use of his reason, and brake (as it were) this his idole in pieces.

Vers. 15. And Sauls servants said unto him, &c.] That is, his Physicians who were called to advise about this distemper of Saul.

Vers. 16. And it shall come to passe, when the evil spirit from God is upon thee, that he shall play with his hand, and thou shalt be well.] Not that Musicall sounds have any force to drive away devils, but because they conceived that his sad heart, his dead and pensive spirits (which were the instruments of Sathans working) might be cheared and revived hereby, and his melancholly passions much allayed, and so be the lesse subject to the devils operations. And indeed, so as they said it fell out, vers. 23. And it came to passe, when the evil spirit from God was upon Saul, that David took an harp, and played with his hand; so Saul was refreshed, and was well, and the evil spirit departed from him: yet not so much I conceive through the virtue or na∣turall power of musick, as by the speciall hand of God, who was pleased extraordi∣narily to cause it thus to work upon Saul: however, herein we may well look upon David as a type of Christ who cast out many devils out of men possessed; and now by the glad tidings of the Gospel, doth daily cast them out of the hearts of naturall men, and quiets those souls that are distempered with greif or fear: working peace unspeakable in those that lie under the greatest terrours of conscience by reason of sinne.

Vers. 18. Behold, I have seen a sonne of Jesse the Bethlehemite, that is cunning in playing, and a mighty valiant man.] Which he had approved in killing the Ly∣on and the Beare, chap. 17.34, and perhaps by some other such exployts perform∣ed by him, since the Spirit of God came upon him, vers. 13.

Vers. 19. Send me David thy sonne which is with the sheep.] This last clause, which is with the sheep, is added, to imply what an advancement it would be to him to be taken from keeping sheep to attend upon Saul at the court. With such con∣tempt could Saul speak now of keeping sheep, that had himself been formerly in as mean a condition.

Vers. 20. And Jesse took an asse laden with bread, and a bottle of wine, and a kid, and sent them by David.] Jesse knowing God had anointed him to succeed Saul in the kingdome, might well fear to put him into Sauls hands, but his faith over∣came his fear herein.

Vers. 21. And he became his Armour-bearer.] See the note upon chap. 17.55.

Vers. 23. So Saul was refreshed, and was well, and the evil spirit departed from him.] That is, for a time his fits left him. See the former note, vers. 16.

CHAP. XVII.

Vers. 1. NOw the Philistines gathered together their armies to battell, and were gathered together at Shochoh, &c.] Shochoh was a city of Ju∣dah, as we see Josh. 15.35. where also, as here, Azekah is mentioned as a town not farre from Shochoh: it is not expressed what moved the Philistines again to invade the land of Israel; but by other passages of the story of these times, we may pro∣bably conceive that it was, first, a desire to revenge their former shamefull losse, when Jonathan and his armour-bearer put their whole army to flight, chap 14. se∣condly, a jealousie of their increasing power, through many victories by Saul ob∣tained against his other neighbours, chap. 14.47. So Saul took the kingdome over

Israel, and fought against all his enemies on every side; against Moab, and against the children of Ammon, and against Edom, and against the king of Zobah, and against the Philistines, and whither soever he turned himself he vexed them: and thirdly▪ Some intelligence that might be given them of Sauls distemper and frantick fits, which they hoped would be no little advantage to them. But indeed the chief reason was, because that God stirred them up to accomplish that which he had in∣tended.

Vers. 3. And the Philistines stood on a mountain on the one side, and Israel on a mountain on the other side.] Thus each part kept their ground of advantage for a time, not joyning in grosse, but maintaining some skirmishes onely, as appeareth, vers. 20.

Vers. 4. And there went out a champion out of the camp of the Philistines, named Goliath of Gath.] See Josh. 11.22. We reade also of a brother of his that was like∣wise a mighty Gyant, 1. Chron. 20 5. And Elhanan the sonne of Jair slew Lahmi, the brother of Goliath the Hittite, whose spear-staffe was like a Weavers beam.

Vers. 5. And the weight of the coat was five thousand shekels of brasse.] To wit an hundred fifty six pound foure ounces or thereabout.

Vers. 7. And one bearing a shield went before him.] This shield Goliath was to use when he came to fight, but in the mean season for the greater state, he had his Armour-bearer to carry it before him.

Vers. 8. Why are you come out to set your battell in array.] That is, what need we bring a whole Army on each side to fight it out? Let us cast all upon a single combat. It is like enough the remembrance of their former losse, chap. 14. made them somewhat backward to put it to a battle, and their confidence in this Goliath, made them willing to decide all by a single fight. I (saith he) am a Philistine, and you servants to Saul. (The expression is observable, not Israelites, but servants to Saul by way of contempt) And therefore do you choose out a man from amongst you▪ and let us two decide the controversie.

Vers. 11. When Saul and all Israel heard th••se words of the Philistine, they were dismaid, and greatly afraid.] They could not but know that God was able to lay the huge bulk of this Gyant under the feet of the meanest of them; and be∣sides as they had a promise from God, that one of them should chase a thousand of their enemies; so likewise God had lately made good his promise in the late routing of the whole Army of the Philistines, by Jonathan and his Armour-bearer, chap. 14. And therefore it may seem strange that all their hearts should tremble thus, and be so out-braved by this Infidell monster: especially if we consider that Jonathan was a∣mongst them, as it is evident he was, because after that David had slain Goliath, it is said that Jonathan stood by, and heard his father talking with him▪ chap. 18.1.) For that he also should be afraid to enter the lists with Goliath, who had so often fought the Lords battell with great courage, and had of late so miraculously put the whole Army of the Philistines to flight, is indeed a matter of much wonder. But for this we must consider, that both faith and courage are the gifts of God, which when he with-holdeth, the best, even those that are at other times as bold as a Lion, may shrink for fear. God meant now to magnifie David, and therefore he left even Jo∣nathan himself to the feeblenesse of his own spirit, that David might undertake what

none durst venture upon, and so might become famous amongst the Israel of God, not a man was found that durst accept of Goliaths challenge which he propounded twice a day, morning and evening, vers. 16. For forty dayes together, no not after Saul had proclaimed in the camp great rewards, yea even his own daughter in mar∣riage to him that would undertake it; all which rendred Davids courage and victo∣ry the more glorious.

Vers. 12. Now David was the sonne of that Ephrathite of Bethlehem Judah, whose name was Jesse, and he had eight sonnes.] See the note upon chap. 16.10.

And the man went among men for an old man in the dayes of Saul.] And there∣fore though his sonnes followed Saul to the warre, yet he stayed at home.

Vers. 15. But David went and returned from Saul to feed his fathers sheep at Bethlehem.] That we may not wonder how David was sent to the camp by his father Jesse, when it was said in the former chapter, that he was in Sauls Court, and made his Armour bearer: here we are told that he had before this time left the Court, and was returned to keep his fathers sheep; the reason whereof might be either, first▪ the alienation of Sauls affection that he began little to regard him, and so Da∣vid was desirous to return to his own home, (we know brain-sick men are usually unconstant, and seldome continue long in one mind) or secondly because Saul being for a time recovered of his frantick fits, he had no more need of Davids musick, and thereupon dismissed him (and happely indeed his mind being wholly taken up with this war with the Philistines, he was not so much disquieted with those corroding jea∣lousies and fears, that had formerly vexed and troubled his spirit) or thirdly, because Jesse having sent his three eldest sonnes to the warre; Saul was pleased to send David home, that he might be a comfort to his aged father. But however this dispensation of Gods providence in thus disposing of David is very observable: for first, by this means David even after he was anointed to be king of Israel, continued a while in a mean and obscure condition▪ keeping his fathers sheep in Bethlehem, and following the ewes great with young, as the Psalmist speaketh, Psal. 78.71. And herein was he a notable type of Christ, who at first lived in the form of a servant, and became of no reputation, being esteemed the sonne of a carpenter, born in a stable, despised and re∣jected amongst those with whom he conversed, though God had even then given him the Throne of his father David, Luk 1.32. Secondly, hereby was the faith of David concerning Samuels anointing him notably tried; when David was called to the Court to play upon his harp before Saul, and was made his Armour bearer, there seemed to be some little ground of hope, that God was then making way to his pro∣mised exaltation. But when afterwards he was sent back again to keep his fathers sheep, then that little spark of hope that appeared before, was suddenly quenched a∣gain: To which David notwithstanding did willingly stoop, and was contented to wait upon God for the accomplishment of that which he had promised. And third∣ly, hereby the Lords effecting that which he had purposed without the help of man, was the more wonderfully manifested. One would have thought that Jesse, who knew of Davids anointing, should have sent David to the warre above all the rest of his sonnes, in hope that thereby some passage might have been opened to him for his expected exaltation: But Jesse never minding any such thing, but keeping him at home with his sheep, and onely casually as it were, sending him to enquire of the

welfare of his brethren; the Lords turning this to be the occasion of Davids exalta∣tion, did the more admirably discover that there was a speciall hand of God in bring∣ing this about, no man at all contributing any help thereto.

Vers. 18. Look how thy brethren fare, and take their pledge.] That is, if they have laid any thing to gage for their necessity, redeem it out; or bring me some pledge or other from them, whereby I may be satisfied concerning their welfare.

Vers. 19. Now Saul and they, and all the men of Israel were in the valley of Elah, fighting with the Philistines.] To wit, In a mountain that lay close upon the valley of Elah. The body of the Israelites Army, lay encamped against the Phi∣listines on a mountain, verse 3. And the Philistines stood on a mountain on the one side, and Israel stood on a mountain on the other side, and there was a valley between them. But from thence happily now and then they maintaind some skirmishes with the Philistines; and thence it is said here, that they were in the valley of Elah, fight∣ing with the Philistines.

Vers. 20. And he came to the trench, as the host was going forth to fight.] That is, to skirmish with the enemy, or to stand in battell ray ready to fight, if they could get any advantage against them.

Vers. 25. The man who killeth him, the king will enrich with great riches, and will give him his daughter, and make his fathers house free in Israel.] That is, free from taxes, and other impositions, and so ennoble his family. With these words the Israelites did as it were encourage one another in the hearing of David to undertake the challenge of this daring Philistine, and by propounding the great rewards pro∣mised to him that should undertake this service; they did as it were covertly intimate that it seemed strange to them, that no body should be wonne hereby to hazard their lives in such a noble exploit: But in the mean season, even they that talked thus would not venture their own persons, but hung off for fear no lesse then others; but thus indeed it is usuall with men to encourage others to undertake works of difficul∣ty and danger, which themselves will not come nigh in any degree.

Vers. 26. And David spake to the men that stood by him, saying, What shall be done to the man that killeth this Philistine, &c.] Having heard what rewards were promised to the man that should kill this champion of the Philistines, he asketh them again concerning that, not because it was the great rewards proposed that drew him on, but that by this inquiry they might perceive his inclination to undertake the com∣bat. Doubtlesse, that which moved David to think of undertaking the combat, was his zeal for the glory of God, and the honour of his people. It tended exceedingly to their reproach and dishonour, that a proud uncircumcised cai••iffe should come and out-brave the whole Army of Gods people, and not a man amongst them should dare to grapple with him: And this it was that made him think of entring the lists with him: though therefore he enquired after the rewards promised; yet that was onely to let the standers by perceive that he had some thoughts of understanding the combat: for it was to vindicate the honour of God and his people, that he heark∣ned to the motion of fighting; and so much his words do indeed plainly import, what shall be done unto the man that taketh away the reproach from Israel? For who is this uncircumcised Philistine, that he should defie the Armies of the li∣ving God?

Vers. 28. Why camest thou down hither, and with whom hast thou left those few sheep in the wildernesse?] Eliab Davids elder brother, being filled with envy against him, as disdaining that he should think of fighting with that Giant, with whom, neither himself nor any other in the army durst encounter; brake out into these words of reproch and scorn, twitting him with his sheep that he had left in the wildernesse; with whom, saith he, hast thou left those few sheep in the wildernesse? As intimat••ng that he was fitter to return to his sheep-hook, and his harp again, then to intermeddle with martiall affairs, and upbraiding him with arrogance and ambi∣tion, I know thy pride, and the naughtinesse of thine heart; for thou art come down, that thou mightest see the battell: as if he should have said, scorning to follow that imployment which belongs to thee, to wit, the keeping of our fathers sheep, nothing will serve thy turn but to be a souldier, and therefore art thou come hither, to see if by any means thou canst wind in thy self, to serve here in the army.

Vers. 29. And David said, What have I now done? Is there not a cause?] That is, was there not a just cause for my coming hither? Did not my father send me? And is there not just cause of speaking that which I have spoken? Is it not a shame that this wretch should thus out-face the armies of Israel, and no body should dare to undertake him?

Vers. 34. And there came a Lion, and a Beare, &c.] That is, there came a Li∣on at one time, and a Beare at another time; for it cannot be meant that they came both together, and together took one kid out of the flock: and therefore also in the next words he speaks of his killing them severally; I went out after him, and smote him, &c. To wit, the Lion at one time, and the Beare at another.

Vers. 35. And when he arose, I took him by the beard, &c.] That is, by his ne∣ther jaw, or the hair about his jaw. Had he killed him casually, by shooting, or casting any thing at him it had not been so great a matter; but thus to kill him was an act indeed of admirable courage.

Vers. 37. And Saul said unto David, Go, and the Lord be with thee.] It may seem strange that Saul should yield to let David enter the lists with Goliath, considering how unequall the match was in the eye of reason, and that Goliath had propounded this as a condition in his challenge, that if he vanquished the man that fought with him, then the Israelites should be for ever servants to the Philistines: but doubtlesse however at first he sleighted Davids proffer, and told him that he was every way unfit to grapple with such an adversary, vers. 33. Yet when he had heard Davids courage and resolution, and confidence in Gods help, and the relation of these two miraculous exploits of his, against the Lion and the Beare, this wrought in him some kind of faint hope; yea perhaps some temporary faith, that God would miraculously assist him, and so he gave him liberty, and wished him good speed.

Vers. 38. And Saul armed David with his armour, &c.] That is, with ar∣mour out of his own armoury; for it is not likely that the armour which Saul used to wear could fit David.

Vers. 39. And David said unto Saul, I cannot go with these; for I have not proved them.] That is, I have not been used to wear such arms, and so they are a burden to me.

Vers. 40. And he took his staffe in his hand, and chose him five smooth stones out of the brook, &c.] The sleighter the means were, whereby David overcame this Giant, the more evident it was, that the victory was of God. And thus too the means whereby Christ overcame Sathan, were not likely in the eye of reason to van∣quish such an adversary; for he overcame him by the crosse, death, &c. Yea, this was indeed to kill that Goliath with his own sword: Heb. 2.14. That through death he might destroy him that had the power of death, that is, the devil.

Vers. 42. And when the Philistine looked about and saw David, he disdained him: For he was but a youth, and ruddy, &c.] That is, he had not the countenance of a souldier, it was rather amiable then terrible.

Vers. 43. And the Philistine cursed David, by his Gods.] That is, he wished some mischief or evil might be inflicted on him by his idol-god, to wit, that Dagon might destroy him, or some other such like imprecation.

Vers. 45. But I come to thee in the name of the Lord of hosts, the God of the armies of Israel, whom thou hast defied.] He tells him that he had defied the Lord of hosts, because he had defied the Israelites his people: for God alwayes takes any wrong done to them, as done to himself; and by saying that he came against Goli∣ath, in the name of the Lord of hosts, he meant that he came against him to vindi∣cate the dishonour that he had done to the Lord, and that by warrant from God, and in the assured confidence of his aid and assistance, whence is that which he addes, vers. 46. This day will the Lord deliver thee into mine hand, and I will smite thee, and take thine head from thee; and I will give the carcases of the host of the Phi∣listines this day, unto the fowls of the aire, and to the wild beasts of the earth: that all the earth may know that there is a God in Israel.

Vers. 47. And all this assembly shall know, that the Lord saveth not with sword and spear.] That is, that he can save without these, and is not tied to such out∣ward means.

Vers. 49. And smote the Philistine in his forehead, that the stone sunk into his forehead, &c.] Either therefore the stone which David slung was cast with such ex∣traordinary force, through the speciall assistance of God, that it went through his helmet of brasse, and so into his fore-head: or else the Philistine, as not fearing any thing which David could do, never pulled down his helmet over his face, but went with his face open to fight with David: however, the very guiding of the stone so directly to the forehead of this gyant, was doubtlesse of God: for though it was usuall with the Israelites to be able to sling stones at an hairs breadth, Judg. 20.16. Among all these people, there were seven hundred chosen men left-handed, every one could sling stones at an hairs breadth, and not misse: yet the mark was then fix∣ed; and Goliaths forehead, though it were a fairer mark, yet it was lesse easie to be hit, because he was stirring; onely God guided the stone, and so lodged it in the fore∣head of this blaspheming Miscreant.

Vers. 51. And when the Philistines saw their champion was dead, they fled.] God striking them with a secret terrour; for else little might they have regarded the losse of Goliath, being so strong as they were; nor the promise which he had made vers. 9. that the Philistines should be servants to the Israelites, in case their Champion should foil and kill him.

Vers. 52. And the wounded of the Philistines, fell down by the way to Shaara∣im.] A town in the borders of Judah, Josh. 15.36.

Vers. 54. And David took the head of the Philistine and brought it to Je∣rusalem.] For though the strong hold of Sion was as yet in the possession of the Jebusites, and so continued till David took it from them when he came to be king, 2. Sam. 5.7. Yet the city of Jerusalem it self was long before this in the possession of the Israelites, Judges 1.8, The children of Judah had fought against Jerusalem and had taken it. And therefore the Israelites returning now in triumph from the slaugh∣ter of the Philistines, David carried the head of this Gyant in triumph with him, and at last laid it up in Jerusalem as a monument of this glorious victory: The rather perhaps choosing to carry it to Jerusalem, that the Jebusites that hitherto kept that strong hold there might be terrified with this sight.

But he put his Armour in his tent.] This is meant either of the tent which David afterwards provided for the Ark of God, 1. Chron. 15.1. and therefore called his tent. Or else, rather it is meant of his own private tent, where it seems, he kept all Goliahs armour for a time; though afterward it is evident that his sword was laid up in the Tabernacle of the Lord at Nob, Chap. 21.9. And the Priest said, The sword of Goliath the Philistine whom thou slewest in the valley of Elah, behold it is wrapt up in a cloth behind the Ephod.

Vers. 55. He said unto Abner captain of the host, Abner, whose sonne is this youth?] This may well seem strange, considering what is said before concerning Saul and David, chap. 16.21. And David came to Saul, and stood before him, and he loved him greatly; and he became his armour bearer. And indeed some Ex∣positours do certainly hereupon conclude, that there is here a transposition of the history, and that these things related in this chapter were done before that which is related in the foregoing chapter, concerning Sauls sending for David to play before him, &c. But yet it is not safe to change the order of the history without necessary cause, and that, here I find not. For, notwithstanding all that had formerly passed between Saul and David: how this might be that Saul should not now know Da∣vid we may well enough conceive, if we consider, First, That the countenance of young men when they grow toward ripenesse of years, and begin to have hair on their faces, many times doth much alter in a little while. Secondly, That great Per∣sonages do take little notice of their meaner servants, and therefore easily forget them. Thirdly, That Saul was troubled with melancholly and frantick fits, and such men will often forget those that formerly they have seemed much to respect. For all this considered, it needs not seem impossible that Saul should before this greatly love David, (to wit, according to the respect which musitians or ser∣vants find with Princes) and appoint him to be one of those that sometimes carried his sheild before him; and yet having afterwards sent him home to his father, should not know him when he came to the camp in other apparell and with an∣other countenance to visit his brethren. And as for Abner being a martiall man and often abroad, he might in those times take little notice of David.

CHAP. XVIII.

Vers. 1. ANd it came to passe when he had made an end of speaking unto Saul, that the soul of Jonathan was knit with the soul of David, &c.] That

is, his heart and affections were in an extraordinary manner set upon David; and the causes thereof are easily conceived; to wit, First, Those amiable graces which he discerned in David, his wisdome, his courage and undaunted spirit; his zeal for Gods glory, and above all, his faith and confidence in Gods protection and assi∣stance. Secondly, The likenesse and suitablenesse of their qualities and dispositions: Jonathan was a stout couragious Prince, pious and faithfull, and therefore when David had manifested himself to be eminently such likewise, the soul of Jonathan was knit with the soul of David. Thirdly, The glory that God had done him in giving him the victory over that proud Gyant that had both defied and terrified the whole army of Israel; this shewed plainly that he was highly esteemed of God, and pretious in his eyes, and so he loved him as one that was dearly beloved of God. Fourthly, The gratious speeches that came from David upon every occa∣sion; for that seems to be specially aimed at in those words, when he had made an end of speaking unto Saul, the soul of Jonathan was knit with the soul of David, And Fifthly, There was doubtlesse a speciall hand of God in inclining the affecti∣ons of Jonathan thus unto David; for by this means God provided David a freind in Sauls court to plead for him, to reveal Sauls plots and intendments against him, and to be by his true love a comfort and support to David in all his approching troubles and sorrows.

Vers. 3. Then Jonathan and David made a covenant.] That is, a covenant of entire friendship and brotherly love.

Vers. 4. And Jonathan stript himself of the robe that was upon him, and gave it to David.] To wit, that hereby he might testifie that he esteemed him as his se∣cond self, and that whatever he had, all his authority, and power, and wealth he should be alwayes ready to bestow and imploy it for Davids welfare and service.

Vers. 5. And Saul set him over the men of warre.] That is, he made him a Captain over some of his troops, and imployed him as a commander in his warres; For this is not meant of that dignity which Saul had formerly conferred upon Abner, chap. 14.50. who was the Captain of his host, that is, the chief Generall of his Ar∣mies: that place he still retained as is evident in many places of the following story.

Vers. 6. The women came out of all the cities of Israel singing and dauncing to meet king Saul, &c.] It was it seems the usuall custome of these times amongst the people of God, that when God had given them any great victory over their enemies, the women were wont with dances and songs of triumph to celebrate the praises of God: For so it was with the women of Israel when the Egyptians were drowned in the red sea, Exod, 15.20. And with Jephthahs daughter and her com∣pany, when Jephthah had vanquished the Ammonites, his daughter came out to meet him with timbrels and with dances, Judges 11.32. And therefore now from all the cities of Israel that Saul passed by with his army as he returned home from the valley of Elah, where he had vanquished the Philistines, the women came out with songs and dances to congratulate his victory. As women have usually the heaviest share in the calamities of a land that is overrun by an enemy, and that because they are least able to resist, and so are frequently taken for slaves, ra∣vished and abused in the most savage manner; so have they likewise therefore the greatest cause to rejoyce when the enemy is vanquished; and hence it may be was

this custome of womens triumphing at every great victory. But however, in this triumphing of Gods people for the fall of Goliath, and the vanquishing of the Phi∣listines, there was a kind of figure and shadow, of the triumphant joy of Gods elect people for Christs conquest over Sathan, and their prevailing over their spiri∣tuall enemies through the merits and assistance of Christ, Rev. 12.10, 11. I heard a loud voice saying in heaven, now is come salvation and strength, and the king∣dome of our God and the power of his Christ; for the accuser of our brethren is cast down, &c. and they overcame him by the bloud of the Lambe and by the word of their testimony: such was the rejoycing of the virgin Mary and Zachary, Luke 1.46. My soul doth magnifie the Lord, saith Mary, and my spirit hath rejoyced in God my Saviour. And blessed be the Lord God of Israel, saith Zachary, for he hath visited and redeemed his people, and hath raised up an horn of salvation for us in the house of his servant David, vers. 68.69. Yea thus do all Gods re∣deemed ones triumph, because Christ hath made them more then Conquerours over all their enemies, Rom. 8.33, 39.

Vers. 7. Saul hath slain his thousands, and David his ten thousands,] To Da∣vid they ascribed ten times as much as to Saul, because by his killing of Goliath he was the cause of the routing of the whole army. Now so solemn and glorious was the triumph of the Israelites, and such generall notice was taken of this particular pas∣sage in the womens song, that it came to be reported and known to the Philistines, as we may see, chap. 21.11. And the servants of Achish said unto him, Is not this David the king of the land? Did not they sing one to another of him in dances, saying, Saul hath slain his thousands, and David his ten thousands? And chap. 29.5. Is not this David, of whom they sang one to another in dances, saying, Saul hath slain his thousands, and David his ten thousands?

Vers. 8. And he said, They have ascribed unto David ten thousands, and to me they have ascribed but thousands: and what can he have more but the kingdome?] The meaning is, that from thenceforth he began to suspect that David was the man of whom Samuel had told him, that should be king in his room, chap. 13.14. The Lord hath sought him out a man after his own heart, and the Lord hath com∣manded him to be captain over his people.

Vers. 9. And Saul eyed David from that day forward.] That is, he looked upon him with an envious and malitious eye, and watched for an opportunity to make him away.

Vers. 10. The evil spirit from God came upon Saul, and he prophesied in the midst of the house.] In his frantick fits it is said that Saul prophesied, either be∣cause he sung songs, perhaps such hymns and songs as were usually sung by the sonnes of the Prophets, which is usually called prophesying in the Scriptures, as we may see in a former note, chap. 10.5. And this he might do by the suggestion of Sathan: Or else, because generally being besides himself, and possessed with an evil spirit, both his behaviour and speech in some regard, was outwardly such as when the Prophets were stirred by the spirit of God, who in their extasies and raptures had some uncomposed kind of motions and actions, and were as men be∣sides themselves for the time; and therefore often termed mad men, 2. Kings 9.11. Wherefore came this mad fellow to thee? so Jer. 29.26. Every man that is mad

and maketh himself a prophet, &c. Men possessed do many times utter strange languages and words, which they formerly never learned nor understood; yea, ma∣ny times they will divine of secret things, as no doubt that damsel did, that was possessed with a spirit of divination, Acts 16.16. As therefore those idolatrous se∣ducers of the people that were never sent of God, were yet usually called prophets; so here Saul, because his speech and carriage was in some particulars like that of Gods prophets, is here said to have prophesied.

Vers. 11. And Saul cast the javelin, for he said, I will smite David to the wall with it.] And this he did twice (perhaps in two severall fits) as the follo∣ing words imply: and David avoided out of his presence twice. Whilest David sought to cure Saul of his phrensie, Saul sought to take away his life. And so like∣wise, whilest our Saviour sought the health of the Jews, and their recovery out of Sathans power, by preaching to them the glad tidings of the Gospel, they often sought to kill him, sometimes openly, sometimes secretly, that he was oft forced to withdraw himself from them; as there at Nazareth, Luke 4, 28, 29, 30. And they all in the Synagogue when they heard these things were filled with wrath, And they rose up, and thrust him out of the city, and lead him to the brow of the hill (whereon the city was built) that they might cast him down headlong. But he passing through the midst of them went his way.

Vers, 13. Therefore Saul removed him from him, and made him his Captain over a thousand, &c.] That is, a Colonel or a chief Commander in his army. Perceiving that David by his watchfulnesse did still decline the stroke of his jave∣lin, and perhaps that he did forbear to come at him any more in his frantick fits, he removed him from him, that is, he resolved to imploy him abroad, that he might not be vexed any more with the sight of him, and so he made him one of his Col∣lonels, hoping also, that he would some time or other be slain in the battel; and thence it is said of David in the following words, that he went out and came in be∣fore the people, that is, he led them out to battel, and brought them back again.

Vers. 17. And Saul said to David, Behold my elder daughter Merab, her will I give thee to wife.] And thus under a pretence of performing that promise formerly made to him that should kill Goliath, chap. 17.25. he sought to expose David to the sword of the Philistines: For this renued promise of his daughter he hoped, would make him the more eagerly prosecute his warres against them, and then one time or other he thought the Philistines might slay him; but now all this while he never seriously intended she should be his wife, or else he soon changed his mind; for within a while after he gave her to another man; of which see the note upon vers. 19.

Vers. 18. What is my life, or my fathers family in Israel, that I should be sonne in law to the king?] What is my parentage, education, condition of life, that I should think my self a fit husband for a kings daughter? And thus he modestly re∣fused the honour that was tendered him, as knowing that as yet they understood no∣thing of his being anointed to succeed Saul.

Vers. 19. But it came to passe at the time when Merab Sauls daughter should have been given to David that she was given to Adriel the Meholathite to wife.] This Adriel the Meholathite was the sonne of Barzillai, as is expressely noted,

2. Sam. 21.8. Where also it is recorded, that all the sonnes that he had by this daugh∣ter of Saul, (that we may see how the curse of God followed this unlawfull match) were hanged up, in satisfaction to the Gibeonites; for they are certainly Adriels sonnes by Merab that are mentioned there, onely they were brought up by Michal; of which see the note there. It seems the promise of giving her to David to wife, carried on so farre, that the time was set for solemnizing the marriage, and yet then at the time when Merab should have been given to David, she was given to A∣driel: which is very observable in many regards. For first, we see that God having appointed Michal not Merab to be Davids wife, the match propounded with Merab did not succeed: secondly, hereby the malice and wickednesse of Saul was notably discovered; it being evident, that either he never meant this marriage, though he suf∣fered it to go on so farre: or else, that suddenly he changed his mind, hoping by this disgrace to drive David to some discontent and violent course, that so he might take occasion from thence to cut him off: and thirdly, the wonderfull wisdome and pati∣ence of David was hereby manifested, who bare all this quietly, and stirred not. It was a matter of great reproch and derision to David, that he should be thus led on with hopes of a wife, and then in an instant another should get her from him, and yet all this could not stirre David to do any thing that was not lawfull or seemly for him.

Vers. 20. And Michal Sauls daughter loved David: and they told Saul, and the thing pleased him well.] Not that he was pleased to see David beloved, (for we see how highly he was displeased with Jonathan, because he loved David) but be∣cause he hoped by that means to bring his purpose about, for the destroying of Da∣vid: and the very hope of doing hurt to a party hated, yields great content to a mali∣cious person.

Vers. 21. And Saul said, I will give him her that she may be a snare to him, and that the hand of the Philistines may be against him.] This was Sauls plot, but it proved contrary: for Michal proved a means to help him out of the snare which Saul had laid for him, chap. 19.11, 12. and Saul fell afterwards into the hands of the Philistines, but not David.

Wherefore Saul said to David, Thou shalt this day be my sonne in law, in one of the twain.] As if he should have said, Though I failed before, yet I will make thee amends now; I have but two daughters, and one of the twain thou shalt have; And so being by this means my sonne in law, it will be no great wrong though thou hadst not the eldest.

Vers. 22. And Saul commanded his servants, saying, Commune with David secretly, and say, Behold, the king hath a delight in thee, &c.] That is, as if it came from your selves, and not from me. Because he had before twice promised his daughter, and had not kept his word, he was fain to imploy his Courtiers now to perswade David to accept his offer, and to engage their credit, that the king did really intend what he said.

Vers. 23. And David said, Seemeth it to you a light thing to be a kings sonne in law, seeing that I am a poore man, and lightly esteemed?] That is, not able to give a dowry fit for Sauls daughter, and therefore was sleighted about his other daughter.

Vers. 25. Thus shall ye say to David, The king desireth not any dowry, but an hundred fore-skinnes of the Philistines, &c.] Why are the fore-skinnes required, rather then the heads of the Philistines? First, to imply the ground why Saul desi∣red this, to wit, because they were enemies to God, and to his people. Secondly, to enrage the Philistines the more against David; for hatred to circumcision would make them abhorre this act of David, of cutting off the fore-skinnes from the dead bodies of their brethren, more then any thing that could have been done to them.

Vers. 26. It pleased David well to be the kings sonne in law, and the dayes were not expired, &c.] It seems that Michal was promised David, upon condition that he should bring Saul an hundred fore-skinnes of the Philistines, within a certain time prefixed: Or else there was a time set for the marriage, before which he was to bring these fore-skinnes of the Philistines. And therefore it is here noted, that before this time was expired, he did what was imposed; yea, to make sure that Saul should not cavill, he brought two hundred, v. 27. in stead of an hundred.

Vers. 29. And Saul was yet more afraid of David.] To wit, as considering now that this marriage with his daughter, was a fair step to the crown and kingdom,

Vers. 30. Then the Princes of the Philistines went forth.] To wit, to make warre with the Israelites: And it may well be, that besides their desire to be reven∣ged on the Israelites for the late defeat of their armies when Goliah was slain, even the late slaughter which David had made amongst the Philistines, when he brought an hundred of their fore-skinnes to Saul, had mightily enraged them; and this was the occasion of their present invading the land of Israel.

CHAP. XIX.

Vers. 1. ANd Saul spake to Jonathan his sonne, and to all his servants, that they should kill David.] Hitherto Saul had done all that he did against David secretly; but now he grew impudent and shamelesse, Saul spake to Jonathan his sonne, and to all his servants, that they should kill David: For in these words there are two things that discover how violently Sauls passion and rage against Da∣vid, did at length break forth: The first, that he did not impart his desire to have him slain, to some few of his trustiest servants, but generally to them all. The second, that though he knew the great league that was betwixt David and Jonathan, yet he moued him also to joyn in this plot, hoping no doubt to prevail with him, by urging his fear of Davids getting the crown from him.

Vers. 2. And Jonathan told David, saying, Saul my father seeketh to kill thee, &c.] Whilest David was esteemed Sauls favourite, all his Courtiers carried a fair shew towards him, chap. 18.5. He was accepted in the sight of all the people, and and also in the sight of Sauls servants: and who then could fawn upon him more then they? ver. 22. Behold, the king hath a delight in thee, and all his servants love thee, now therefore be the kings sonne in law. But when Saul had once discovered the ill will he bare him, and openly enjoyned them to make him away, not a man amongst them would open his mouth to Saul for him; or do any thing to prevent the danger he was in: onely Jonathan that did indeed truly love him, did then discover to David his fathers bloudy purpose, and afterwards spake to his father in his behalf, though he now forbare to say any thing for the present, because he saw that now he

was in a rage, and judged it therefore better to stay a while, till his fury was over.

Now therefore, I pray thee, take heed unto thy self untill the morning, and abide in a secret place, and hide thy self.] Jonathan here counsells David, first, that he should be very carefull to look to himself, that no evil was done him the following night, before he could speak to his father for him, take heed to thy self untill the morning. And then secondly, that the next day he should hide himself in some secret place, to wit, in the field where Saul was wont to walk out & take the aire, (and no doubt they agreed about the very place) that so David might heare what passed be∣twixt his father and him, when they talked together concerning David: for that this is the meaning of those words, abide in a secret place, and hide thy self, is evident by the words that follow, ver. 3. And I will go out and stand beside my father in the field where thou art, and I will commune with my father, &c. Onely he addes, that if Saul spake so that David could not heare him, then he would afterwards tell Da∣vid what he said, which is added in the last clause, and what I see, that I will tell thee.

Vers. 4. And Jonathan spake good of David unto Saul his father, &c.] Though he knew that his father was troubled with frantick fits, and might in rage seek to kill him for speaking in Davids behalf; yet he resolved to hazard this rather then desert David in a righteous cause. And observable it is, that venturing himself thus for David, God so awed the spirit of Saul, that Jonathan suffered no evil by it.

Vers. 5. For he did put his life in his hand, and slew the Philistine, &c.] Con∣cerning this phrase, he put his life in his hand, see the note, Judg. ••2.3. By pleading the good service that David had done to the Church and Common-wealth of Israel, in killing that formidable gyant Goliath, he sought to convince Saul, what an hai∣nous sinne it would be to seek now to kill him. But most observable are the follow∣ing words, wherein he presseth this further upon Saul, thou sawest it, and didst re∣joyce: for by putting Saul in mind what a wonderfull joy it was to him at that time when he stood by, and saw the Philistine fall by the hand of David, he intimates what an high degree of ingratitude it would be, so ill now to repay that noble ex∣ploit of his, which when time was did so exceedingly affect him, that he would then have thought no good he could have done him, a sufficient requitall of his great merits.

Vers. 10. And Saul sought to smite David, &c.] See the note chap. 18.11.

Vers. 11. Saul also sent messengers unto Davids house, to watch him, and to slay him in the morning.] It is hard to say what the reasons were that moved Saul to give these directions to the messengers that he sent to slay David, not to break pre∣sently in upon him, and to slay him in the night, but to lie in wait about the house, & then to slay him in the morning. Some conceive it was, because when he came forth in the morning, they might happely kill him suddenly and secretly, no body taking notice who had done it; and that this Saul desired for fear of the displeasure and out∣cries of the people against him: secondly again, others hold on the contrary, that this course was prescribed, because the more openly it was done, the more likely the peo∣ple would be to think that it was done for some treachery of Davids, and justly done; whereas their doing it in the night would make them suspect that they did it causelessely, and durst not avow the doing of it: and thirdly, others say, (and that I

think most probably) that this course was onely taken, to make sure that David might not escape their hands; (for indeed when Saul had openly already commanded his servants and sonne to slay David, there was no thinking to do it so, that Sauls malice against him should be concealed.) Had they attempted the breaking in upon his house in the night, his wife, or servants, or friends might by some means in the dark convey him away; but in the morning he could not so easily slip away from them: and therefore they were ordered to lie in wait secretly about the house in the night, and then early in the morning to break in upon him. But however, there was doubtlesse an hand of providence that did bend Sauls resolutions to this course, whatever the reasons were that moved him thereto, that so David might not be sud∣denly surprized in his house, but might have the more time and leasure to provide for his escape.

And Michal Davids wife told him, saying, If thou save not thy life to night, to morrow thou shalt be slain.] For knowing the cause why David fled so lately from Saul, and having perhaps casually discovered that Sauls servants were watching a∣bout the house; she might easily guesse their errand, or else some friend might send her word of it.

Vers. 13. And Michal took an image, and laid it in the bed, and put a pillow of goats hair for his bolster, &c.] After she had let down her husband out of a window, that so he might escape away for his life, she used this further project to prevent the messengers surprizing of him; expecting every moment that they would break into the house to look for him; and conceiving that if they found him not in the house, they would conclude he was escaped away, and so would presently get them forth to pursue after him. To prevent this, she resolved to make them be∣lieve he was sick in bed, and to that end laid an image in his bed, as if a sick man had lien there; that so the messengers being deluded hereby, might not suspect his escape, and so might be quite beaten off from seeking further after him; or at least, that though they should discover this deceit, yet they might for a while be thereby brought into such a demurre, that her husband might have the more time to get away, beyond any likelihood of their overtaking him. The word here translated an image, is in the Original teraphim, whereby in the Scripture is usually meant certain idols which the idolaters of those times did make use of as their Oracles, as is formerly noted upon Judg. 17.5. But withall it may well be, that hereupon any image or sta∣tue was also called teraphim: and so this which Michal now used▪ might be merely a statue, perhaps Davids own statue; or else some superstitious image which she kept in the house in secret, David knowing nothing of it. As for the pillow of goats hair which she used for a bolster, some conceive that this was laid, that the curled locks of the goats hair about the head of the image, might resemble the hair of Davids head: for say they, Davids hair was yellow, and so was the hair of those goats that were bred in the land of Gilead; whence is that Cant. 4.1, Thy hair is as a flock of goats that appear from mount Gilead. But because the ground of this con∣ceit is altogether uncertain, I rather think that this was laid under the head of the image, because for the softnesse and warmth such pillars were ordinarily used for them that were sick.

Vers. 14, And when Saul sent messengers to take David, she said, He is sick.]

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It is but a weak conceit me thinks, which I find in some Expositours, to wit, that this is not spoken of those messengers mentioned before, vers. 11. that were first sent to slay David; but of others sent after them: The first say they, waiting for Davids coming forth, did not go into the house, and so Saul sent others with the same di∣rections that he gave to the first. But this is supposed without any just ground in the text, who can think that the first would wait so long for Davids coming forth, and never go to search for him in the house, till Saul should suspect they neglected their charge, and so send others after them? No doubtlesse, these were the first messengers mentioned before; onely Sauls sending them, is here repeated again. And the words therefore must be thus understood: When Saul sent messengers to take David she said, He is sick, that is, when the messengers came that Saul had sent, (which doubtlesse they did betimes in the morning) she answered, He was sick; and carry∣ing them up to his chamber, shewed them the image in the bed; which they thought had indeed been here husband, and so went away.

Vers. 16. And when the messengers were come in, beh••ld there was an image in the bed, &c.] Before happely when they went in to Michal they might onely look upon the bed afarre off, and so the room being dark, as it is wont to be where sick folks lie, they might easily be deceived by the cunning of Michal▪ and think it was David that lay there a bed. But being now sent back again by Saul, and appointed to bring him sick or well, they went up now to the bed to lay hold on him▪ and then Michals fraud was soon discovered; And the unexpectednesse of this which they found is here implyed in this word behold. Behold there was an image in the bed; They thought verily before, that they had seen David there, and when they came now again they found nothing there, but an image of wood or stone dressed up like a sick man.

Vers. 18. So David fled, and escaped, and came to Samuel▪ &c.] To wit, to bewail to him his misery, and to shew, how farre otherwise things went with him then he expected▪ in regard Samuel had anointed him to succeed Saul in the throne, and withall, to be advised by him what he should do.

And he and Samuel went and dwelt in Naioth.] Which was a Colledge of prophets: whither Samuel brought David. First, because Saul was not likely to look him there. Secondly, because here Samuel hoped he should be as in a little sanctuary, and as it were in a speciall manner put into Gods custody. And thirdly, because with that holy company, and sacred exercises there used, David might be much comforted in his afflictions.

Vers. 20. And Saul sent messengers to take David.] To wit, at Naioth, where he heard David was, as is expressed in the foregoing verse. Doubtlesse they that told him that he was at Naioth, told him also that he was with Samuel there. And yet he gave no order to his messengers to meddle with Samuel, because he had entertained the man, whom he pursued, but onely to take David. It was a signe of extreme rage that he would have David fetched away by force out of the Colledge of the prophets: But yet withall it argued some remainders of respect towards Sa∣muel that were still in Sauls heart; that all the while the least word was not spoken against him.

And when they saw the company of the prophets prophesying, and Samuel stand∣ing

as appointed over them, &c.] That is, when the messengers came and found the prophets prophesying, and Samuel as the chief of the quire, or as their in∣structer and chief moderatour in those holy and spirituall exercises wherein they were employed, then they prophesied with them, as men that had quite forgot the bloody errand they came about, and were changed into other men. And indeed, not much unlike this, was that which befell the messengers sent by the Pharisees to apprehend Christ, John 7.45, 46. Then came the officers to the chief Priests and Pharisees, and they said to them, Why have you not brought him? The officers an∣swered, Never man spake as this man. What is meant by the prophesying of these prophets, see before in the note upon chap. 10.5.

Vers. 23. And he went on & prophesied, untill he came to Naioth in Ramah.] When Saul had heard that the three companies of his servants whom he had sent to Naioth to apprehend David, prophesied when they came there, & never minded the businesse that he had given them in charge, he resolved to go and fetch David himself: though once before he himself had prophesied amongst the prophets, by the supernaturall working of Gods spirit upon him, chap. 10.6. (concerning which, see the note there) Yet he resolved, that he would now fetch David out of his sanctuary, as if he had done it in defiance of God. And behold, whereas his servants prophesied not till they came amongst the prophets, he prophesied as he went, and when he came there, fell down in a trance, &c. So that the more he hardened himself against God, the more did God shew his power upon him.

Vers. 24. And he stript off his clothes also, and prophesied before Samuel in like manner, and lay down naked &c.] That is, he laid aside his upper garments, his princely robes and military apparell, behaving himself now as any other common person. And this is all the nakednesse intended in the following words, as in the same regard, the like is said of the prophet Isaiah, Isa. 20.2. At the same time spake the Lord by the prophet Isaiah the sonne of Amos, saying, Go and loose the sack-cloth from thy loins, and put off thy shoe from thy foot: And he did so, walking naked and barefoot. And of David, 2. Sam. 6.20. Who uncovered himself to day in the eyes of his handmaids of his servants, &c. And of the prophet Micah, chap. 1.8. I will go stript and naked. As for that which is said here of his lying down, or falling down, some understand this onely of his falling down to humble himself in prayer as the other did: But I rather conceive, that this is to be understood of his falling down and lying in a trance, as Balaam did, Numb. 24.4. When he had prophesied a while with the other, this at length befell him peculiarly: For, hereby the power of God was the more magnified, and Saul exposed to shame and reproch amongst all that should see, how in the midst of his fury he was cast down, bound and mana∣cled by the mighty power of God, and then withall, David had the freer, and longer liberty to escape for his life. It is expressely said, that all this was done before Sa∣muel, which seems to contradict what was said before, chap. 15, 35. But of that, see the note there.

Wherefore they say, Is Saul also among the prophets?] See the note, chap. 10.11.

CHAP. XX.

Vers. 1. ANd David fled from Naioth in Ramah, and came and said before Jonathan, &c.] Taking the opportunity of Sauls extasie, wherein he continued all day and all night, David fled from Naioth in Ramah, and came to Gibeah of Saul where Jonathan was.

Vers. 2. And he said unto him, God forbid; Thou shalt not die.] It seems Jona∣than knew nothing of all that Saul had done against David, related in the former chapter; at least he might think, that if he had done any thing against David, it was onely in some frantick fit; and therefore was he thus confident, that David had no such cause of fear as he deemed he had: and that the rather too, because of the oath his father had taken, Chap. 19.6. And Saul sware, as the Lord liveth he shall not die. And because his father used to acquaint him with what he purposed to do, My father, saith he, will do nothing either great or small, but that he will shew it me, &c.

Vers. 5. Behold, to morrow is the new moon, and I should not fail to sit with the king at meat, &c.] David fearing to venture himself in Sauls presence any more, till he were better satisfied how he stood affected towards him, doth here prescribe a way to Jonathan, how this might be discovered; namely, that whereas the feast of the new moon was to be kept the next day, at which time he used to sit with the king at the table, he would absent himself for three dayes, and if Saul should be highly enraged at this, hereby Jonathan might know that his father intended some mischief to him, and so was mad that he was disappointed of his purpose. The feast David here speaks of when he was by their ordinary course to sit with the king at meat, was doubtlesse a holy feast, kept with the peace-offerings of the new moon festivitie, as is evident, vers. 26. Where Saul concludes of Davids absence the first day, that by reason of some legall pollution that had befallen him he absented him∣self, He is not clean, saith he, surely he is not clean; and observable it is, that Saul as bad as he was, yet was carefull to keep this feast of the new moon, and to have his chief princes keep it with him, To morrow, saith David, is the new moon, and I should not fail to sit with the king at meat: As for the three dayes wherein David saith he would absent himself, But let me go, that I may hide my self in the fields, unto the third day at even, this time was prefixed by David, because sooner Jona∣than might not be able happely to enform him, how Saul took his absence from the feast: For though the festivitie of the new moon lasted indeed but one day, to wit, the first day of the moneth, Numb. 28.1. (Concerning which, see the note there,) yet some kind of peace-offerings, which were offered on that day, to wit, those that were offered for a vow, or voluntary offering, might be eaten not onely on the same day whereon they were offered, but also the day following, Levit. 7.16. Therefore it seems the feast that was begun on the new moon with their peace-offerings, was continued the next day, as is evident, vers. 27. And it came to passe on the morrow, which was the second day of the moneth, that Davids place was empty &c. And so then the third was allowed for Jonathan to inform David how Saul was affected with his absence from the feast.

Vers. 6. If thy father at all misse me, then say, David earnestly asked leave of

me, that he might run to Bethlehem, &c.] It seems in Sauls absence they used to ask leave of Jonathan ere they left the Court, especially at such a festivity as that of the New-moon was, and therefore David desires Jonathan to say, that David had asked leave of him, that he might go and keep the New-moon feast with his kinred at Bethlehem. Though David left Saul in a trance at Naioth, chap. 19.23, 24. yet he might be returned thence before this conference which David had with Jonathan; at least he might suppose that he would soon come back again to Gibeah. But how could he conceive that Saul would expect David sitting at his table in the feast of the New-moon, as in former times, when he had been forced so lately to flie for his life, both from him, and from his messengers sent to apprehend him? chap. 19. I answer, No doubt Saul perswaded himself, that David would think that what he had done, he had done onely in his fits of phrensie, and that being now come again to himself, he would be as farre from laying violent hands upon him, as ever before. Now though David were not so simply credulous as to think so, but discerned his settled malice against him, and verily believed that for all his prophecying at Naioth, he would thirst after his bloud as formerly; yet supposing rightly as it was, that Saul in this his confidence and dissimulation, would expect him at the feast the next day; he adviseth Jonathan to observe how he would take his absence, as concluding that thereby they might discern what his purposes were. As for Davids appointing Jo∣nathan by an untruth to excuse his absence, in this doubtlesse David, as the best are wont to do, forgot himself.

Vers. 8. For thou hast brought thy servant into a covenant of the Lord with thee.] That is, a covenant made in the presence of God, wherein God was invoca∣ted to bear witnesse against, and to punish the party transgressing the covenant,

If there be in me iniquity, slay me thy self, &c.] It may be that David spake this to Jonathan, as to one that had power under his father, even to punish with death those that were liable to such a sentence.

Vers. 10. Then said David to Jonathan, Who shall tell me? &c.] That is, see∣ing it will not be safe for you to come to me, nor yet to trust such a message with any of your servants, how shall I know whether your father be enraged at my absence, or no?

Vers. 11. And Jonathan said unto David, Come, let us go out into the field.] Because he could not, it seems, speak his mind so freely to David in the place where they were, without some danger of being over-heard, therefore Jonathan desired David to go with him out into the field: or rather in answer to the question David had propounded in the foregoing verse, he invites him to go out with him into the field, that there he might shew him, how by the token of shooting his arrows, he meant to inform him, whether there were any cause why he should flee from his father, or no

Vers. 13. The Lord be with thee, as he hath been with my father.] That is, the Lord advance thee to the kingdome as he did my father, and make thee victorious over thine enemies, as my father hath been. Whether he had heard of Davids an∣ointing, either by David himself or any other, it is hard to say; most likely it is that he knew of the doom which Samuel had pronounced against his father, and ob∣serving the speciall hand of God that was with David, did thereupon conclude that doubtlesse he was the man to whom God intended the kingdome, whereto he willing∣ly

yields, and onely seeks to make a covenant with David, and therefore we see af∣terwards also, how confidently he spake of Davids being king: chap. 23.17. And he said unto him, Fear not, for the hand of my father Saul shall not find thee, and thou shalt be king over Israel, &c.

Vers. 14. And thou shalt not onely while yet I live shew me the kindnesse of the Lord &c.] That is, either first, the kindnesse which the Lord requires us to shew one to another, and which is so pleasing and acceptable to him: or secondly, the kindnesse which the Lord is wont to shew to his faithfull servants, and wherein thou shalt approve thy self like unto God: or thirdly, the great kindnesse which by covenant made in the Lords presence, thou hast bound thy self to shew me. And thus whilest David was in an humbled and afflicted estate, Jonathan beheld him as king of Israel, and so did the believing thief look upon Christ, when he hung upon the crosse: Luke 23.42. And he said unto Jesus, Lord remember me when thou co∣mest into thy kingdome.

Vers. 16. Let the Lord even require it at the hands of Davids enemies.] And so consequently of me, if I keep not covenant but prove an enemy to David.

Vers. 17. And Jonathan caused David to swear again, because he loved him.] As desirous to make a sure and stedfast league with him, whom he so dearly loved.

Vers. 18. Then Jonathan said to David, To morrow is the new moon, and thou shalt be missed, &c.] See the notes vers. 5, 6.

Vers. 19. Thou shalt go down quickly, and come to the place where thou didst hide thy self when the businesse was in hand, and thou shalt remain by the stone E∣zel, &c.] According to this Translation of ours, the meaning of these words must needs be this, that Jonathan advised David, that on the third day he should go down to the place where he hid himself at the first, and should stay there till he came thi∣ther, and did by his shooting of arrows, according to their following agreement▪ se∣cretly inform him whether he might safely come to his father or no. Now the place intended, was doubtlesse that where David hid himself when Jonathan first gave him notice of his fathers purpose to kill him, chap. 19.2. Saul my father seeketh to kill thee, now therefore I pray thee take heed to thy self and hide thy self &c. and therefore Jonathan saith, Where thou didst hide thy self, when the businesse was in hand, because then was the first time when Saul did discover his purpose to kill Da∣vid. As for the stone Ezel, that is, that sheweth the way, which was hard by that place, it was probably some stone to direct travellers the way they were to go.

Vers. 20 And I will shoot three arrows on the side thereof, &c.] The reason why Jonathan did not agree to meet with David, and so to make known to him how his father stood affected towards him, but rather to give him warning thus secretly by shooting of arrows, was because he desired to decline as much as might be his fa∣thers jealousie of any intercourse that was betwixt him and David.

Vers. 27. And Jonathan arose, and Abner sat by Sauls side, and Davids place was empty.] To wit, Jonathan arose to Abner coming to sit down, as thereby testi∣fying his respect of him, &c. It seems that Saul and Jonathan were set down at the table before Abner came; and so when he came, Jonathan rose as by way of honour to Abner, because he was the kings cosin, and captain of the host, and then Abner sat by Sauls side, and Davids place was empty; whereby it may appear that (as Jo∣sephus

saith) Jonathan sat at the right hand of the king, and David used to sit on his left hand, as being his sonne in law, and so Abner now sitting on that side, he was next Saul, because Davids place was empty: yet the meaning of those words and Jo∣nathan arose, may be, that Saul being set down in his seat, Jonathan arose to sit down at the table by his father.

Vers. 26. Something hath befallen him, he is not clean, surely he is not clean.] See the note verse 5.

Vers. 27. Saul said unto Jonathan his sonne, Wherefore cometh not the sonne of Jesse, &c.] This title be gives him the sonne of Jesse, sheweth in part his discon∣tent and displeasure against him.

Vers. 30. Thou sonne of the perverse rebellious woman, &c.] As if he had said, thou art right thy mothers sonne, she hath been alwayes perverse and rebellious, and so art thou: We need not enquire wherein Jonathans mother had deserved this cen∣sure; for this is the property of wrathfull persons, to spare none in their anger, but to speak any thing that may grieve or dishonour the partie against whom their spirit is stirred; and therefore he addes also, Thou hast chosen the sonne of Jesse to thine own confusion, and to the confusion of thy mothers nakednesse: that is, to the disho∣nour and shame of thy mother, to wit, by bereaving her of the honour of having a king for her sonne, yea, by bringing a stain of dishonesty upon her: because if Da∣vid should succeed in the kingdome▪ and Jonathan be passed by, it would imply that Jonathan were illegitimate, and base born, and so not fit to inherit, and that there∣fore David that was onely Sauls sonne in law, was chosen in his room,

Vers. 40. And Jonathan gave his artillery unto his lad.] That is, his quiver, bow, and arrows.

Vers. 41. And assoon as the lad was gone, David arose out of a place towards the south, &c.] When they first agreed that Jonathan should give notice to David, how his father stood affected towards him by the shooting of his arrows, and the words he should speak to the lad that was sent to fetch them, they agreed upon this secret way of giving David intelligence, because they thought some body might be present in the field where it was done, and hardly could hope for an opportunity to meet and consult together; yet when Jonathan had done that, and looking about perceived the coast was clear, he sent away the lad, and then David arose out of a place towards the south, that is, the place where he had hid himself, south-ward of the field where all this had been done, and so they had an opportunity beyond their expectation to mourn with one another, and conferre together before their parting.

And they kissed one another, and wept one with another till David exceeded.] His condition being now in the eye of reason most grievous and most miserable.

CHAP. XXI.

Vers. 1. THen came David to Nob to Ahimelech the Priest, &c.] It is of no great importance to know whether this Nob were that without Jor∣dan in the tribe of Manasseh, which is called Nobah, Numb. 32.42. and Judg. 8.11. or that in the tribe of Benjamin near to Anathoth, and therefore joyned often with Anathoth, as in Neh. 11.32. yet most probable it is that it was that within Jordan in the tribe of Benjamin: for certain it is that here the tabernacle was, though the

Ark was at Kiriathjearim, chap. 7.1.) as is evident vers. 9. where it is said, that the sword of Goliath was here wrapt up in a cloth behind the ephod: And well it may be which some conceive, that as the Tabernacle was placed in Shiloh, a city of Ephra∣im in the dayes of Joshua, who was of the tribe of Ephraim, and the Ark was in the tribe of Judah in Davids time; so likewise in the dayes of Saul who was of Ben∣jamin, by his advise and for his benefit, the Tabernacle was removed from Shiloh to Nob, which belonged to his tribe, and hereupon it was that there were so many Priests dwelling here at Nob, in regard whereof it is called the citie of the Priests, chap. 22.19. to wit, that they might attend upon the service of the Tabernacle: for in the 21. chapter of Joshua, where the cities are expressed that were given to the Priests, we do not find Nob mentioned amongst them: and doubtlesse David being resolved to flie for his safety out of the land, came hither first, not onely to get there a supply for his wants, but also especially to visit the Tabernacle, that he might there worship the Lord before his departure, and seek unto him for help and comfort in this houre of adversity. Though he could not but know that there was much danger of being discovered here, because hither to the Tabernacle, they came from all places of the land: yet he would not neglect the visiting of this house of God, before he fled out of the kingdome. As for this Ahimelech, the Priest to whom David addres∣sed himself for succour, either it was the same that is before called Ahiah, who was with Saul in Migron, chap. 14.3. or else Ahiah and Ahimelech were brothers (for as it is there said of Ahiah that he was the sonne of Ahitub; so also it is said of this Ahimelech, chap. 20.9.) and Ahiah being dead, Ahimelech his brother was now high Priest in his room: yea, it may seem that this Ahimelech was also called Abiathar: for Mark 2.26. it is said, that David went into the house of God in the dayes of A∣biathar the high Priest, and did eat the shew-bread: unlesse we say, as some do that Abiathar there by our Saviour mentioned, was that Abiathar that was the son of this Ahimelech, chap. 22.20. because he stood by (as the second Priest) and did consent to give the shewbread to David, and that he is there called the high Priest, because he did afterward succeed his father in that place.

And Ahimelech was afraid at the meeting of David, and said unto him, Why art thou alone, and no man with thee?] Christ saith, Mark 2.26. that David did not onely eat the shew-bread himself, but gave it also to them that were with him: It is evident therefore that he had now some of his servants, whom perhaps Jona∣than had sent after him▪ going along with him, to whom he carried part of the shew∣bread; but those he had left in some other place, as himself saith vers. 2. I have ap∣pointed my servants to such and such a place, and came alone to the tabernacle, which Ahimelech could not but much wonder at, and be troubled about it, as fearing that he was fled from Saul, and that if it were so, it would be dangerous for him to give him entertainment.

Vers. 2. And David said unto Ahimelech the Priest, the king hath commanded me a businesse, &c.] And thus that he might procure from Ahimelech food for him∣self and his servants, David did not onely conceal the businesse of his fleeing from Saul; but also told him a direct lie, that Saul had sent him about a secret businesse, and enjoyned him to let no body know of it, and so he had appointed his servants to meet him elsewhere; and what was the issue of this? surely it proved the occasion

of Sauls slaying Ahimelech, and the rest of the Priests of that citie, fourescore and and five persons that wore a linen ephod; yea, of the utter destruction of the citie and all the inhabitants thereof, both men, women, and children, as we reade in the following chapter, vers. 18, 19. A sad calamity; just cause had Dauid to rue these lies of his so long as he lived, and so no doubt he did, we see he charged it upon him∣self when Abiathar brought him the tidings of it, chap. 22.22. I have occasioned, saith he, the death of all the persons of thy fathers house; and it is thought that the remorse for this very sinne, was fresh in his heart, when he wrote that passage in the 119. Psalme, v. 28, 29. My soul melteth away for heavinesse, strengthen thou me ac∣cording to thy word: Remove from me the way of lying, &c.

Vers. 4. And the Priest answered David, and said, There is no common bread under my hand.] There is no question but the high Priest had in his house bread enough, provided for those of his family; but it seems David was in such haste, that he would not stay for any, but what was there in a readinesse in the Tabernacle, that he might take it presently and be gone; and as it follows, vers. 6. there was no bread there but the shew-bread; and therefore it was too that Ahimelech used that expressi∣on, There is no common bread under mine hand.

But there is hallowed bread▪ if the young men have kept themselves at least from women.] By the Law of God the Priests were onely to eat of the shew-bread, Lev. 24.9. yet the Priest knowing well that charity is to be preferred before all ceremo∣nies, and that in case of necessity the ceremoniall Law was to give way to the mo∣rall, he condescended to relieve them with the shew-bread; and what he did herein is approved by Christ, Matth. 12.3, 4. yet withall he addes this condition, If the young men have kept themselves at least from women, whether their wives or others. Indeed if this had not been so▪ the same necessity that dispensed with one part of the ceremony, might dispence with the other, had they been legally unclean in regard of carnall copulation, according to that law, Lev. 15.18. The woman also with whom man shall lie with seed of copulation, they shall both bath themselves: they must not therefore have starved rather then have eaten of the shew-bread: but in this case a double impediment would have made the case the more questionable; and therefore the Priest addes this clause, If the young men have kept themselves, at least from women.

Vers. 5. Women have been kept from us about these three dayes▪ since I came out, and the vessels of the young men are holy.] By the vessels of the young men is meant their bodies, according to those expressions; 1. Thess. 4.3.4. For this is the will of God, that you abstain from fornication, that every one of you should know how to possesse his vessel in sanctification: and 2. Cor. 4.7. But we have this treasure in earthen vessels: yet it may be meant too of all they had about them.

And the bread is in a manner common, &c.] That is, it is as any other ordinary bread prepared to be the food of the priests: Had it been standing upon the table before the Lord it had been another matter, but being taken thence▪ though it were sanctified this day in the vessel▪ however it was reserved onely to the priests be∣cause it had been hallowed to the Lord, yet to them it was but as any other com∣mon bread, and therefore he needed the lesse to scruple in case of necessity, to give to others.

Vers. 7, Now a certain man of the servants of Saul was there that day, detain∣ed before the Lord, and his name was Doeg, an Edomite.] To wit, by birth, or because he had dwelt there, as upon the same ground, chap. 26.6. Ahimelech is cal∣led the Hittite: yet in profession of Religion he was an Israelite; (for why else was he now detained in the tabernacle, to wit, by some vow?) but a wicked wretch∣ed man he was known to be; a man of ill fame, and therefore now feared by Da∣vid, Chap. 22.22. And David said unto Abiathar, I knew that day, that Doeg the Edomite was there, that he would surely tell Saul.

Vers. 8. And David said unto Ahimelech, and is there not here under thy hand a spear or sword?] This he spake no doubt, as desiring Goliaths sword.

Vers. 10. And David arose that day, and fled for fear of Saul, and went to A∣chish the king of Gath.] That is, he fled into his countrey. This Achish is in the title of the thirty fourth Psalme called Abimelech; which was the usuall title of the kings of the Philistines, Gen. 20.2. Doubtlesse he hoped here to have sojourned unknown; but however, though he could not but apprehend much danger in flying thither; because the Philistines were at present deadly enemies to the Israelites, and his name was above all others abhorred amongst them, in regard of the many vi∣ctories he had gotten over them, and the cruell slaughters he had made amongst them, and particularly, for his killing of Goliath who was of Gath, chap. 17.4. Yet such was Sauls rage and Davids fear, that he had more hope of safety there, then in the land of Israel.

Vers. 11. And the servants of Achish said unto him, Is not this David, the king of the land? &c.] Having discovered and caught David, as it is in the title of the 56. Psalme, Michtam of David, when the Philistines took him in Gath, they brought him to Achish and made known who he was, that he might consider what was fit to be done with him, Is not this David, say they, the king of the land; that is, a prince or ruler in the land, or, is not this David that is designed to be king in the land; for it may well be thought, that the report that David should be king, and that Saul persecuted him because of this, was now so rife and common in Isra∣el, that it was spread even unto the land of the Philistines.

Vers. 13. And he changed his behaviour before them, and feigned himself mad, &c.] Yet still withall he sought by prayer to God, his hope being in him (though he used this plot as a means of escape) as appears by the 34. and 56. Psalmes, which were made by him at this time and upon this occasion; and indeed, had not the Lord infatuated Achish, whereby it was that he altogether sleighted the matter, how easily might this dissimulation of Davids have been discovered in time?

CHAP. XXII.

Vers. 1. DAvid therefore departed thence and went to the cave of Adullam.] Which was in the Tribe of Judah, Josh. 15.21, 35. a place of good strength, as appears, 2. Sam. 23.13. and thither no doubt David went, hoping to find relief and comfort in his own tribe, and here perhaps he made the 142. Psalme; for that was made when he was in a cave, as appears by the title, Maschil of Da∣vid a prayer when he was in the cave.

And when his brethren and his fathers house heard it, they went down thither

to him.] To wit, as being or fearing to be persecuted and oppressed by Saul for Davids sake; and this no doubt added much to his affliction, not onely because it must needs greive him to see them forced to flie from their lands, houses, and estates for his sake; but also, because it may well be, that his brethren, who did formerly cast an envious eye upon him, and upbraided him with the pride and naughtinesse of his heart, would now perhaps, upbraid him with the miseries he had brought upon them; telling how much better it had been for them, if he had contented him∣self with that meaner condition wherein before he lived in his fathers family. But besides, in that which Davids brethren suffered for Davids sake, Christians may see what they must look to suffer for Christs sake; they are dear and precious to Christ as his mother and brethren▪ Luke 8.21. My mother and my brethren are these, which hear the word of God▪ and do it: But because of this, therefore doth the world hate them: Matth. 10.22. Ye shall be hated of all men for my names sake: See also, John 15.19▪ 20, 21.

Vers. 2. And every one that was in distresse, and every one that was in debt, &c.] These doubtlesse aimed at the sheltring themselves, though they strengthened David by coming in to him. But was it well done in David to entertain such as these? I answer, that what David did herein, he might do it by a speciall instinct of the spi∣rit of God, and so that might be lawfull in him, which would not be lawfull in an ordinary way: but then besides, much may be said in defence of David herein, even in an ordinary way. For first, David might not know of the severall ingage∣ments by debt, or otherwise, of those that came in to him. Secondly, he had no pur∣pose to shelter them against any that should demand justice against them. Thirdly, he meant not to make use of them against Saul, or to make a prey of the people, but onely for his own just defence; we see what a testimony Nabals servants gave of Davids souldiers, Chap. 25.15. The men were very good unto us, and we were not hurt neither missed we any thing, as long as we were conversant with them when we were in the fields. And fourthly, It is probable, that by this time it came to be generally known, that Saul persecuted David because he was anointed of God by Samuel to succeed him in the throne; and if they came, pretending this for their coming, the cause they alledged was just, and how could David then reject them? It is likely indeed, that the mouths of many were opened against him, because of those that followed him▪ alledging that they were a company of needy and discon∣tented people, men that had exhausted their states, and durst not before shew their heads, the very scumme and dregs of the people, fit onely to prey upon the estates of others; and that David shewed now what love he bare to his countrey, and what loyalty to his Prince, in giving entertainment to such as these. But so long as Da∣vids cause was just, and that he did not undertake to defend them in any evil, nor made use of them to oppresse others, these reproches were unjustly cast upon him; yea in this, as in other things, David was a notable type of Christ. For such as these that came into David, were whilest Christ lived upon earth, and still are usually the disciples of Christ; to wit, first, poore and despised men and women, whence was that of the Pharisees, Joh. 7.48. Have any of the Rulers, or of the Pharisees, be∣lieved on him? Ye see your calling brethren, (saith the Apostle, 1. Cor. 1.26.) how that not many wise men after the flesh, not many mighty, not many noble are

called, &c. and chap. 14.13. We are made as the filth of the world, and are the off-scouring of all things unto this day: and secondly, men and women that lay under the burden of a grievous debt of sinnes; for publicans and harlots followed Christ, when the self-righteous Pharisees, and many of the civiler sort of people were ene∣mies to him, Matth. 21.31, 32. and at this the world took great offence: Why eat∣eth your Master with Publicans and sinners, Matth. 9.11. and again, Matth. 11.19. the sonne of man came eating and drinking, and they said behold a man gluttonous, and a wine-bibber, a friend of Publicans and sinners, and hence is that too, in the same chapter, vers. 5.6. The poore have the Gospell preached to them, and blessed is he whosoever shall not be offended in me: some are of opinion, that it was when Da∣vid was in this hold of Adullam, that those worthies came to him also, that are spo∣ken of, 1. Chron. 12.16. &c. but of that see the note there.

Vers. 3. And David went thence to Mizpeh of Moab, and he said unto the King of Moab, &c.] Because his parents, by reason of age, were not able well to endure the hardnesse of being with him in the cave, therefore David went to Miz∣peh of Moab, to provide them a place there to stay a while in; hoping that the king of Moab would favour him out of hatred to Saul, who had made warre against Moab: 1. Sam. 14.47. Let, saith he, my father and my mother come forth, that is, out of the land of Israel, and be with you, &c.

Vers. 4. And they dwelt with him all the while that David was in the hold.] That is, in the cave of Adullam. Most Expositours indeed understand this of a hold in Mizpeh of Moab: but first, there is no such hold mentioned in the foregoing words; and secondly, had David been in Mizpeh of Moab, why should it be said he left his father and mother, with the king of that countrey.

Vers 5. And the Prophet Gad said unto David, Abide not in the hold, depart, and get thee into the land of Judah.] The cave, or hold of Adullam, was indeed in the tribe of Judah; but the Lord appoints him not to hide himself any longer there, but to go forth abroad and to shew himself openly in the land of Judah, and that no doubt partly for the triall of his faith, that it might be seen, that his confidence was in the Lords protection, and partly that he might by degrees gain esteem and respect amongst the people.

Vers. 6. Now Saul abode in Gibeah, under a tree in Ramah, &c.] This may be translated under a tree in a high place (as it is in the margin of our Bibles) and then the meaning of the words is clear, to wit, that Saul was in some hill or high place in Gibeah, but according to that translation which is here in our Bibles, Saul abode in Gibeah, under a tree in Ramah: it may be questioned how it can be said, that he was in Gibeah, and in Ramah too; and no other answer can be given, but that Ramah, or the land about it, was in the territories of Gibeah, and so because he was under a tree in, or near unto Ramah, it is said that he was in Gibeah, under a tree in Ramah; as for that clause which next follows, having his spear in his hand, this is added either, first, to imply how full of iealousies and fears Saul was, as one that had scarce any confidence, in any that were about him, he had still his Javelin or his spear in his hand; or secondly, to intimate that he had mustered his forces, and was ready to go forth in the pursuit of David, or thirdly, because in those times, kings were wont to use spears in stead of Sceptres, as the Ensigne of their

Regall powers, which is indeed expressely affirmed in many humane Authours.

Vers. 7. Heare now ye Benjamites, Will the sonne of Jesse give every one of you fields and vineyards, &c.] To wit, as I have done, and am ready still to do; and thus he puts them in mind that David was not able to preferre them as he was, nor yet likely to do it if he were able, because David was not of their tribe as he was.

Vers. 8. There is none that sheweth me that my sonne hath made a league with the sonne of Jesse, &c.] Because David (as he had heard) was returned into the land, and Jonathan since that displeasure taken, chap. 20.24. had perhaps forborn to come into his presence; he suspects there was some conspiracie betwixt David and him (as thinking that David durst not else have entered the land, having no greater a power then he had) and condemnes his followers for not revealing it to him, inti∣mating the more therewith to affect them, what an odious thing it was, that his own sonne and servant, should conspire against him.

Vers. 9. Then answered Doeg the Edomite, which was set over the servants of Saul, &c.] That is, over his herdmen: see the note chap. 21.7. the bait of prefer∣ment, which Saul had cast forth in the foregoing verses, this profane Edomite quick∣ly snapped at, and thereupon accused Ahimelech to Saul.

Vers. 10. And he enquired of the Lord for him, and gave him victuals, &c.] Which Ahimelech acknowledged, vers, 15, but whilest Doeg told Saul this, like a malicious wretch, he spoke not a word to him of Davids excuse, wherewith Ahime∣lech was deceived, whence are those words of David, Psal. 52.2, 3. Thy tongue deviseth mischief like a sharp Rasour, working deceitfully, thou lovest evil more then good, and lying rather then to speak righteousnesse:) for that Psalme was composed upon this occasion, as is evident by the title: A psalme of David, when Doeg the Edomite came and told Saul, and said unto him, David is come to the house of Ahimelech.

Vers. 12. And Saul said, Heare now thou sonne of Ahitub.] So he calls him by way of contempt, as when they called David the son of Jesse, in a way of sleighting him.

Vers. 15, Did I then begin to enquire of God for him? Be it ••arre from me. &c.] That is, this was not the first time that I have enquired of the Lord for him; and what I have done without blame at other times, what cause had I to question the do∣ing of it now? so that it is clear that I intended no such evil in this as is now suspected; had I done it now onely (when it seems there was some jealousie of David) it had been another matter; but to intend the aiding of one that should rise up against my Lord and Sovereigne, was never in my heart, be it farre from me, saith he, that is, God forbid I should have such a thought in my heart.

Vers. 16. And the king said, Thou shalt surely die Ahimelech, thou and all thy fathers house.] Thus he that was so pitifull, that he would needs spare Agag, whom God had commanded him to destroy, was now so hard hearted, that he could com∣mand eighty and five of the Lords Priests to be slain in his sight: and afterwards the citie to be destroyed, and all that was in it, old and young, and never be troubled at it.

Vers. 18. And Doeg the Edomite turned, and he fell upon the Priests, and slew on that day fourescore and five persons that did wear a linen Ephod.] Thus that which the Lord had threatened against the house of Ely, chap. 2.31, 32. was in part fulfilled; for of that family these priests were.

Vers. 19. And Nob the city of the Priests smote he with the edge of the sword, &c.] The Tabernacle was at this time in Nob, as is before noted, ver. 1. and there∣fore it is probable, that upon the occasion of destroying this city at this time, the Ta∣bernacle was removed from hence to Gibeon, where it continued to the dayes of So∣lomon. 2. Chron. 1.3. So Solomon, and all the congregation that was with him, went unto the high place that was in Gibeon: for there was the Tabernacle of the congre∣gation of God, &c.

Vers. 20. And one of the sonnes of Ahimelech the sonne of Ahitub, named A∣biathar, escaped and fled after David.] To wit, to Keilah, chap. 23.6. This Abia∣thar was he that succeeded his father Ahimelech in the place of high Priest, and con∣tinued in that place and office, till he was removed by Solomon, 1. Kings 2.27.

Vers. 22. And David said unto Abiathar, I knew it that day when Doeg the Edomite was there, &c.] The meaning of this is, that his heart misgave him, that it would be so, when he saw Doeg there.

CHAP. XXIII.

Vers. 1. THen they told David, saying, behold the Philistines fight against Keilah, &c.] Keilah was in the land of Judah, Josh. 15.44. Being there∣fore now invaded by the Philistines their near neighbours, because David lay with his men not farre from them, in the forrest of Hareth, chap. 22.5. and so might af∣ford them that speedy succour which Saul could not, it seems that some body from them, or in their behalf, acquainted him with this, and desired his help.

Vers. 2. Therefore David enquired of the Lord, saying, Shall I go and smite these Philistines?] Though David could not but be willing to approve his faith∣fulnesse both to Saul and his countrey, by seeking to help them against the Phili∣stines; and might well think that God would approve his fighting against Gods ene∣mies in the defence of his people: yet, because he was not yet actually king, and and used hitherto to go forth against them onely at Sauls command; and besides, he would not rashly go forth against the Philistines with so little strength, as he had now about him, without a speciall commission and promise from God, therefore he enquired of the Lord. But by whom? It is most likely that it was by Gad the pro∣phet, of whom mention is made before, that he was with David, chap. 22.5. for •••• seems, by verse 6. that Abiathar came not to him with the Ephod, till he was come to Keilah; but of this, see the note there.

Vers. 3. And Davids men said unto him, Behold, we be afraid here in Judah &c.] In this speech of theirs, they labour to discourage David from going to Ke••∣lah; for, say they, being here in Judah, that is, in the midst of the land of J••••••▪ we are in continuall jeopardy and fear, to wit, least Saul or any of his troops sh•••••• come upon us, how much more dangerous must it then needs be for us to go ag•••••• such a potent enemy as the Philistines, and that even in the borders of their 〈◊〉〈◊〉 where we may happely be hemmed in with the Philistines before, and Sa•••••••• ••is men behind us.

Vers. 4. Thou David enquired of the Lord yet again.] Though David 〈◊〉〈◊〉 ••••••ly satisfied upon his first enquiring of God, having received that expresse 〈◊〉〈◊〉 〈◊〉〈◊〉 and smite the Philistines, and save Keilah: yet because his men were 〈◊〉〈◊〉

credulous and fearful, for their better satisfaction and encouragement, he enquired again.

Vers. 5. So David and his men went to Keilah, and fought with the Philistines, and brought away their cattell, &c.] That is, either the cattell which they had brought out of their own countrey for the provision of their armies (for Keilah lay close upon the land of the Philistines) or the cattell which the Israelites found in Palestina, the land of the Philistines, when having vanquished them at Keilah, they chased them a while in their own countrey.

Vers. 6. And it came to passe, when Abiathar the sonne of Ahimelech fled to David to Keilah, that he came down with an Ephod in his hand.] Which was more then if many thousand souldiers had come to David; for this bringing of the Ephod to him, was a visible pledge, that God had totally forsaken Saul, and would be with him to direct him in all his wayes: yea, and some conceive also, that this is here the rather expressed, to let us know how David enquired of the Lord, as in the foregoing verses, it is twice said he did, namely, by the preists wearing the Ephod, according to the judgement of Urim and Thummim: for by Abiathars coming to David to Keilah, they understand onely that he came to David when he was near about Keilah.

Vers. 9. And David knew that Saul secretly practised mischief against him.] This word secretly makes it manifest that though Saul called the people together to besiege David & his men, as it is said in the foregoing verse, that is, with a purpose so to imploy them, yet he did not openly professe that, but pretended, he raised those forces to fight against the Philistines.

Vers. 11. And the Lord said, He will come down.] That is, if thou stayest here (for that it was which David desired to know, whether if he stayed in Keilah Saul would come against him) and doubtlesse had he stayed he would have come against him: for God knows future contingent things that shall never be, even what might be and would be, if he did not otherwise dispose of it.

Vers. 13. Then David and his men, which were about six hundred, arose, &c.] It seems the number of Davids followers still encreased: for before he had but foure hundred, chap. 22. but now he had six hundred with whom he departed out of Kei∣lah, and went whithersoever they could go; that is, being perplexed, and not know∣ing whither to go, they sought up and down for some place or other, to shelter them∣selves in.

Vers. 16. And Jonathan Sauls sonne arose, and went to David into the wood, and strengthened his hand in God.] That is, he laboured to make him comfortable and couragious, by putting him in mind of Gods promises, and Gods power, and by assuring him of Gods grace and favour towards him.

Vers. 17. Thou shalt be king over Israel, and I shall be next unto thee.] To wit, by promise and covenant betwixt them: But God otherwise disposed of it▪ Jona∣than was taken to a better kingdome, and never lived to see David sit in the throne of Israel.

Vers. 18. And they two made a covenant before the Lord.] That is, a covenant confirmed by oath as in Gods presence.

Vers. 19. Then came up the Ziphites to Saul to Gibeah saying, Doth not David

hide himself with us? &c. [Though David had lately driven the Philistines out of the land, yet like ungratefull wretches, partly to curry favour with Saul, partly per∣haps terrified with that severity wh••ch Saul had used against Nob, and the Priest of the Lord, chap. 22.18.19. they went to him, and discovered where David was in a wood near them, to wit in the wildernesse of Ziph. This no doubt sorely wounded Davids heart, that his own brethren of the tribe of Judah should deal thus treache∣rously with him. But therefore we see that God had immediately before this triall, sent Jonathan to comfort him, and strengthen his hand in God, ver. 16. that so he might be the better able to endure it, as captains use to encourage their souldiers be∣fore the fight, and as Physicians use to give some preparative before sharper physick, that it may not be too tedious and hard to be born: and indeed, that David did sup∣port himself now with hope in Gods promises, is evident by the 54. Psalme, which he composed at this time, as appears by the expresse words of the title of that Psalme; A Psalme of David when the Ziphims came and said to Saul, Doth not David hide himself with us?

Vers. 24. But David and his men were in the wildernesse of Maon, in the plain on the south of Jeshimon.] For it was told David that the Ziphites had disco∣vered him, and that Saul with them and his army was coming to take him, as is ex∣pressed in the next verse they told David: and thereupon he left the wildernesse of Ziph, and fled to a plain in the wildernesse of Maon, which lay more southward from Jeshimon.

Vers. 29. And David went up from thence, and dwelt in strong holds at Enge∣di.] Called aso Hazazon Tamar, 2. Chron. 20.2. a city of Judah, Josh. 15 62. It was it seems a place exceeding fruitfull for vines and other pleasant fruit, whence is that expression in Solomons song chap. 1.14. My beloved is unto me as a cluster of camphire in the vineyards of Engedi: but yet there was a wildernesse adjoyning to it, whither it was that David now fled, chap. 24.1.

CHAP. XXIIII.

Vers. 2. ANd went to seek David and his men upon the rocks of the wild goats.] That is, high, steep, and craggy rocks▪ such as wild goats do usually delight in, and this is thus expressed▪ to shew the violence of Sauls rage, and how greedily he thirsted after the destruction of David: We may see that he resolved to leave no place unsearched, when he looked up and down for him in these rocky pla∣ces, which could not but be very tedious both to himself and his souldiers to march in.

Vers. 3. And Saul went in to cover his feet.] Concerning this phrase of Sauls covering his feet, see the note, Judg. 3.24.

And David and his men remained in the sides of the cave.] It may seem strange that David and his six hundred men chap. 23 13. could be in this cave, and yet Saul when he came into it should not perceive it; but it is well known by the testimony of many writers, that in some countreys there are such huge caves, that many souldiers may lie within them; as also that those that are in such caves, may see what is done in the mouth of those caves, when they which are at the entrance, perceive not what is within, and such a cave was this, wherein David and his men had hid themselves, that Saul might not find them out.

Vers. 4. Behold the day of which the Lord said unto thee, Behold, I will deliver thine enemy into thy hand, &c.] There might be some particular promise, though it be no where expressed in the story, which David had received from Gad, or Samuel, or which God had immediately by his spirit given him, concerning Sauls falling in∣to Davids hands, of which his followers did now put him in mind; but because such a promise might imply, that the Lord intended David should cut off Saul, it seems most probable that this word of the Lord which they spake of, was onely either that promise which Samuel had made him concerning the kingdome; or else some generall promise, that he should prevail over all his enemies, which they now reach∣ed further then God intended them; as if the promise of conferring the kingdome upon David did by consequence imply, that he might take away his life that now stood in his way to keep him from it; or the promise of prevailing over his enemies, did include this of putting him to death, if God should deliver him into his power. At least from this act of Gods providence in bringing Saul into his power, they sought to perswade David that God intended he should be cut off, and that David should wilfully despise Gods favour to him, if he should not do it.

Then David arose, and cut off the skirt of Sauls garment privily.] To wit, that he might thereby afterward make it evident to Saul, that he could as well have killed him. But how could he do this and Saul not perceive it? I answer, first, considering the tumult of the souldiers without might drown the noise within, it is probable e∣nough that David might in this dark cave steal behind Saul, and cut off the outward lap of his garment, without being felt or perceived: Secondly, if Saul came in to ease himself, it is likely he had laid aside his upper robe or garment, to which David might go closely, and unespied might cut off the skirt of it: but thirdly, if we under∣stand those foregoing words, that Saul went into the cave to cover his feet, of his going in to lie down and sleep there, then there can be no more question made how David should cut off the lap of his garment and yet Saul never feel him.

Vers. 6. And he said unto his men, The Lord forbid that I should do this thing unto my Master, &c.] To wit, when they provoked him to lay hands upon Saul, ver. 10. which indeed was a great proof of his sincerity, that rather then he would do this, he would venture the displeasing and enraging of all his followers; who were like doubtlesse to be highly offended, that he would wilfully neglect this opportuni∣ty to put an end to all their dangers and fears.

Vers. 9. Wherefore hearest thou mens words, saying, Behold David seeketh thy hurt?] Thus David did with great wisdome, cast the blame of Sauls violence a∣gainst him, rather upon Sauls wicked counsel, and those flatterers about him, that did daily incense him against David by their false slanders, then upon Saul himself.

Vers. 11. Moreover, my father, See, &c.] David calls Saul father, either be∣cause he had indeed married his daughter, or because it was a title usually given to kings, as the fathers of the people.

Vers. 12. The Lord judge between me and thee, &c.] Thus David referred his cause to God, and hereby also it is evident, that this it was that did comfort David against Sauls injuries, and made him patiently bear the wrong he did him, and re∣strained him at this time from avenging himself upon Saul, namely, that he consi∣dered that God was the judge of all; and that he would therefore certainly plead

his cause and take occasion sooner or later to revenge the injuries that he had suffered.

Vers. 13. As saith the proverb of the ancients, Wickednesse proceedeth from the wicked, but mine hand shall not be upon thee.] By alledging this proverb, David in∣timated: first, that a good man could not allow himself to do that which a wicked wretch would make no conscience to do: secondly, that though wicked men may counsel & advise to do that which is evil, yet a good man would not hearken to that counsel: and thirdly, that though unconscionable men deal wickedly with the righ∣teous servants of God, yet the righteous will not thence take liberty to deal wicked∣ly with them: So that summarily this is the drift of this proverb, that no example, nor perswasion, nor provocation of wicked men, should winne the servants of God to draw the same guilt upon themselves.

Vers 14. After whom dost thou pursue, after a dead dog, after a flea?] That is, after a man of no estimation, nor power, one not worthy thy jealousies and fears; but besides, it may be that David had also respect in these words to his humble deportment of himself, hitherto free from all ambition: had he made a partie a∣mongst the Nobles or Elders of Israel▪ there had been some pretence of suspecting him; but considering his lowly carriage of himself all the time he had been in Sauls court, Sauls proceeding against him in that manner he did, was as if a man should have come with an army of souldiers against a flea, or against a dead dog.

Vers. 22. And Saul went home: But David and his men gat them up unto the hold.] Namely of Engedi, vers. 1. having found David and his men hemmed up in a cave, it was much that Saul would overslip such an opportunitie to put an end to his fears; but his conscience was strongly convinced, and thereby God carried him away, and hereby David found, that his confidence in God manifested in the 57. Psalme, was not in vain; for that Psalme was penned, as is most probable, when he hid himself in this cave, as we may gather from the title, Michtam of David, when he fled from Saul in the cave.

CHAP. XXV.

Vers. 1. ANd Samuel died, and all the Israelites were gathered together and lamented him, &c.] Under Sauls government they had found what cause they had to respect Samuel, and how much better it had been for them, to have li∣ved under a judge of Gods appointing, then a king of their own choosing; and therefore now they lamented Samuels death, and buried him in his house in Ra∣mah: In Ramah Samuels father dwelt before him, 1. Sam. 1.1. and there, in the ancient buriall place of his family was Samuel buried.

And David arose, and went down to the wildernesse of Paran.] Which bor∣dered upon the south of the land of Judah▪ not farre from the desert of Maon: It seems Samuels death added to Davids fears; he had lost him to whom he was wont to go for counsel and comfort, and was like enough now to have more enemies and fewer friends; and therefore now he was glad to flee to a wildernesse, without the borders of Israels land.

Vers. 2. And there was a man in Maon whose possessions were in Carmel and that man was very great, &c.] Because Carmel was nearer to the wildernesse of

Paran▪ whither David was removed, then Maon was, therefore this is expressed con∣cerning Nabal▪ that though he dwelt in Maon, yet his possessions were in Carmel, and so there he sheared his sheep, which was the occasion of Davids sending to him; and indeed, Maon, Ziph, and Carmel, were all in the tribe of Judah, not farre it seems asunder, and therefore joyned together, Josh. 15.55. his great riches are here mentioned, as an aggravation of his inhumanity towards Davids followers; had he been a man of a mean estate, he might have pleaded that he was not able to send re∣lief to Davids six hundred men, but being a man of so vast an estate, he might have sent somewhat to David and his men, and have been never the worse for it, and therefore there could be nothing said by way of excusing him.

Vers. 6. Peace be both to thee, and peace be to thine house, &c.] This modest manner of their seeking some relief from Nabal is therefore expressed, to let us see, that they spake nothing that could provoke him to answer them so bitterly, and so churlishly as he did.

Vers. 7. For we come in a good day, give I pray thee, whatsoever cometh to thine hand, &c.] In these words, For we are come in a good day. Two reasons are imployed to move Nabal to satisfie their desire. First, because he had now provided a liberall feast, out of which he might well spare them somewhat. Secondly, be∣cause it was a day of rejoycing, at which times mens hearts are freer to give, and so thence he concludes, Give I pray thee whatsoever cometh to thine hand, that is, whatsoever thou thinkest good to bestow upon us.

Vers. 9. They spake to Nabal according to all those words in the name of Da∣vid, and ceased.] These last words, and ceased, are added to imply, that this before mentioned was all they said; they were neither importunate, nor insolent in their speeches; but in a fair manner spake what David had given them in charge, and then they had done.

Vers. 10. There be many servants now adayes that break away, every man from his master.] Herein covertly he upbraids David. First, for flying from the king his master, and standing out in rebellion against him. And secondly, for giving en∣tertainment to fugitive servants, that were run away from their Lords and ma∣sters.

Vers. 13. And David said unto his men, Gird you on every man his sword.] As having vowed to go immediately to Nabals house, and there utterly to destroy both Nabal and his family, for so much is afterwards expressed, ver. 21, 21. Indeed this was a bloudy and unlawfull vow as himself afterwards confessed, for it belong∣ed not to him to revenge himself upon those that had wronged him; and besides, Nabals churlishnes and base covetousnesse were not sins to be punished with death, much lesse were his innocent family to be slain for his offence: But David was now in a fury and rage, even he that could with such wonderfull patience endure all the wrongs that Saul had done him, could not now over-master his passions, but being exceedingly enflamed with wrath, nothing would satisfie him but the death of Na∣bal, and all his family.

Vers. 20. She came down by the covert of the hill, and behold, David and his men came down against her, &c.] That is, she came down in a hollow way, where∣in by reason of the covert of the hills, she could neither see David and his men co∣ming

down on the hill right against her, nor could they see her: and so they disco∣vered not one another till they met together.

Vers. 22. So & more also do God unto the enemies of David, if I leave of all that pertain to him, &c.] That is, let the Lord deal with mine enemies, as I shall be con∣stant in performing what I have resolved on, not to leave any alive that belong to Nabal, by the morning light, to wit, either by prospering them if I do it not, or by destroying them together with Nabal if I do it. According to the ordinary manner of using this form of imprecation, the curse should have been wished upon himself, So and more also do God unto me, if I leave, &c. as we see Ruth 1.17. concerning which see the note there: But naturally men are loth to pronounce a curse upon themselves, which happely caused David rather in the imprecation to mention his enemies (as we see in these times what strange expressions in their execrations some men will use, even out of a naturall lothnesse to curse themselves, Would I might never swear, As I hope to be saved, &c.) but by this means Davids speech is some∣what confusedly intricate, and his meaning not so clearly expressed: as for that ex∣pression, any that p••sseth against the wall, thereby he meant that he would not leave so much as a dog of all that he had, or else it is meant of all the males in his fami∣ly both men and children: but most Expositours understand it according to the first exposition, because Davids saying that the Lord had kept him back from hurting Abigail, vers. 34. doth plainly imply, that he resolved to kill both males and females.

Vers. 24. Ʋpon me my Lord, upon me, let this iniquity be.] Thus by desiring that his displeasure might fall upon none but her, whose innocencie and solicitous care to satisfie his desires he might clearly see, she doth in a sweet and elegant man∣ner seek to save her whole family from the revenge he had resolved upon; for her innocencie and simplicity she knew would secure her, that he would not punish her that had not deserved it.

Vers. 25. For as his name is, so is he: Nabal is his name, and folly is with him.] Herein she would imply, that he was not worthy of Davids anger, and therefore not to be regarded; for wisemen alwayes judge the contempt and reproches of children and fools not worth the minding.

Vers. 26. Seeing the Lord hath withholden thee from coming to shed bloud, and from avenging thy self.] That is, seeing God by his providence hath sent me forth to stay thee from seeking thine own revenge, (which she puts him in mind of, as a strong inducement to appease his wrath.) Now let thy enemies and they that seek evil to my Lord, be as Nabal: that is, thou giving over thine own quarrell, may all thine enemies be as vild and hatefull to God and man, as weak and unable to hurt thee, and as sure to be punished by the hand of God, as Nabal is, or as thou didst intend Nabal should have been. So that one principall thing implyed in these words, I conceive is this, that if David would commit his cause to God, and not take revenge on Nabal himself, then God would certainly do it for him: as we see indeed it fell out vers. 38. when God struck him with sudden death.

Vers. 27. This blessing which thy handmaid hath brought unto my Lord, let it even be given unto the young men,] Herein she modestly extenuates the worth of her gift as no•• being a present good enough for David, onely she desires he would accept them, and bestow them amongst his followers.

Vers. 28. For the Lord will certainly make my Lord a sure house, because my Lord fighteth the battels of the Lord, &c.] That is, the battels undertaken by warrant from the Lord, and in the just defence of the Lords own cause and people; but why is this added concerning the prosperous estate, to which the Lord would raise David? Surely that having laid this ground, she might thence inferre what she addes afterwards, vers. 30.31. to wit, what an advantage it would then be to him, not to have his conscience rising upon him for shedding innocent bloud, as it would doubtlesse, if he should seek to revenge himself as he had determined.

Vers. 29. Yet a man is risen to pursue thee, and seek thy soul; but the soul of my Lord shall be bound in the bundle of life with the Lord thy God.] That is, the Lord shall make precious account of thy life, and shall carefully preserve it: be∣cause men are wont to bind up those things in bundles which they are carefull to keep, and so lay them up charily, where no body may meddle with them, hence is this expression concerning the provident care of God over David for the preserva∣tion of his life, The soul of my Lord, shall be bound in the bundle of life with the Lord thy God; he was but a man as great as he was, that sought to cut him off, and that mans rage must needs be vain, that seeks to destroy him, whom the Lord God hath undertaken to preserve.

Vers. 31. This shall be no grief unto thee, nor offence of heart unto my Lord, &c.] That is, thou shalt not have this to trouble thee, That thou hast shed bloud causelesse, &c. and so withall, she implies, that if he did go on in his vow, this would be hereafter a continuall vexation to him, and deprive him of all the comfort he might otherwise enjoy in the great good that God would do for him.

Then remember thine handmaid.] That is, remember that which I have said, and think of me accordingly.

Vers. 37. His heart died within him, and he became as a stone.] That is, he fell as it were into a swoun, and so there he lay like a stock or stone for ten dayes to∣gether, the very thinking how near he was to death (upon his wives relation) made his heart to die within him.

Vers. 39. And wen David heard that Nabal was dead, he said, Blessed be the Lord, &c.] Though he rejoyced not in the evil that was fallen upon Nabal, yet he could not but rejoyce in the manifestation of Gods justice upon him in his behalf, and in seeing that the Lord had pleaded his cause against him.

And David sent and communed with Abigail, to take her to him to wife.] Da∣vid would rather send then go himself, that she might the more freely either grant or denie his suit, and that it might be the more evident that he took her not by force and violence.

Vers. 41. Behold, let thine handmaid be a servant to wash the feet of the ser∣vants of my Lord.] Herein was the faith of Abigail discovered, who could think so honourably of David, when he lived in such a persecuted estate, and despised con∣dition.

Vers. 43. David also took Ahinoam of Jezreel.] A town in Judah, Josh. 15.56.

Vers. 44. But Saul had given Michal his daughter Davids wife, to Phalti, &c.] This Phalti of Gallim (a place in the tribe of Benjamin, ••a••. 10.30.) is also called Phaltiel, 2, Sam. 3.15. to whom Saul gave Michal Davids wife, not one∣ly

out of hatred and malice against David; but also out of policy as he thought, that the title of having his daughter to wife, might not be any furtherance to him in climbing to the kingdome.

CHAP. XXVI.

Vers. 1. ANd the Ziphites came unto Saul to Gibeah, saying, Doth not David hide himself, &c.] Though David had been once before in great dan∣ger in these parts, the Ziphites discovering him to Saul, and seeking to intrap him; yet hither he was come again from the wildernesse of Paran, chap. 25.1. and good reason might be given for it: For it might be occasioned by his marriage with A∣bigail, whose estate lay in these parts; and again, his hope that Saul would keep his covenant and oath, chap. 24. might encourage him, the rather, because since that for a time he had now been quiet, but he found his enemies as violent as ever: Indeed if David should come to the crown, the Ziphites might well fear the•• former treachery would be remembred, and therefore it stood them upon, to seek Davids ruine, if by any means they could.

Vers. 3. David abode in the wildernesse, and he saw that Saul came after him, &c.] But why is it said in the very next words▪ vers. 4. That he sent forth spies, and so understood that Saul was come in very deed: I answer, that these first words are meant onely of some notice that David had of Sauls coming: of the certainty whereof, he was not at first fully satisfied, and so sending out scouts to see if it were true, was by them fully informed that it was so indeed.

Vers. 6. Then answered David and said to Ahimelech the Hittite, and to A∣bishai the sonne of Zeruiah brother to Joab, saying, Who will go down with me, &c.] The two Captains whom he desired to go with him to Sauls camp, were A∣himelech called the Hittite (either because he was so by birth, though in Religion he was an Israelite, or else, because though he was an Israelite by birth, yet he lived among the Hittites,) and Abishai the sonne of Zeruiah Davids sister, 1. Chron. 2.15.16. (and therefore it is, that she the mother is still mentioned, and not the father, who was perhaps of meaner descent, at least not of so great a family.) David ha∣ving before closely approached Sauls camp (alone by himself as is before noted, vers. 5.) and finding them all fast asleep, being carried no doubt also, by a speciall instinct of the spirit of God, he resolved once more to manifest his fidelity to Saul, and therefore demanded of these his followers, which of them would venture to go with him into the camp to Saul, where he had found all the Army securely sleep∣ing.

Vers. 8. Then said Abishai to David, God hath delivered thine 〈◊〉〈◊〉 thine hand this day &c.] Davids sparing Saul in the like case formerly, ha•• done no good upon him; and besides, the Lords proffering him the like opportunitie 〈◊〉〈◊〉 second time, seemed to Abishai a manifest declaration of Gods will, that he wou•• have him cut off Saul; and therefore, though he rejected this motion before 〈◊〉〈◊〉 A∣bishai hoped he would hearken to it now; and therefore again pressed him 〈…〉〈…〉 might be done.

Vers. 10. The Lord shall smite him, or his day shall come, &c.] That 〈…〉〈…〉 God should strike him with sudden death, or he should die his naturall 〈…〉〈…〉

other men die by sicknesse, or old age; or he should come to his end by some casualty, as by being slain in battel, &c.

Vers. 11. Take thou now the spear that is at his bolster, and the cruse of water, &c.] Which stood happely by him, for the quenching of his thirst, or else to wash with: for some conceive, that in those hot countreys they used to wash sometimes in the night, especially if any pollution had befallen them.

Vers. 14. Then Abner answered, and said, Who art thou that criest to the king?] That is, say some, to the disturbance of the king in his rest? But I rather think, that though it be onely expressed in the foregoing words, that David cried to the people, and to Abner, yet he mentioned also the king, at least, so farre as to ask, Who is there about the king? whereupon Abner answered thus, Who art thou that criest to the king?

Vers. 19. If the Lord have stirred thee up against me, let him accept an offer∣ing.] Some understand this as if David had said, that in case it were manifest that it were of the Lord onely that Saul was stirred up against him, he for his part would most willingly yield himself to the triall of justice, that he might if he had offended undergo deserved punishment, and so this might be accepted of the Lord as a sacri∣fice well-pleasing in his sight. But there is another exposition given by others, which is plainer, and seems more clearly to be gathered from the text, to wit, that David desires that the Lord might be appeased by sacrifices, if really it were of him that Saul was stirred up against David, and of no body else: David considered that per∣haps no enemy urged Saul to these courses, but that it was of God (to wit, by let∣ting loose the evil spirit upon him, 2. Sam. 24.1.) and that herein the Lord might have respect both to the sinne of David, and Saul: why then saith David, if the case be so, let us both labour to make our peace with God, let us offer up sacrifices that may be acceptable in his sight, humbly acknowledging our offences, and calling to him for pardon; and that because there is mercy with him, and power to withdraw these turmoils, if he be once appeased toward us.

They have driven me out this day from abiding in the inheritance of the Lord; saying, Go serve other gods.] That is, by causing me to be thus continually persecu∣ted, not giving me any resting place in the land of Canaan, they have done what in them lay to drive me from amongst the people of God, to go and live amongst ido∣laters, that so I might be entangled by them, and corrupted in their idolatrous pra∣ctises.

Vers. 20. Now therefore let not my bloud fall to the earth, before the face of the Lord.] As if he had said, Do not cause my bloud to be shed and spilt like water up∣on the ground causelessely, the Lord seeing and beholding it. For in those last words before the face of the Lord, David implies a reason to move Saul to take heed of she••ding innocent bloud, to wit, because the Lord would see it, and not suffer it to go unpunished.

For the king of Israel is come out to seek a flea, &c.] See the note chap. 24.14.

Vers. 21. Behold, I have played the fool and erred exceedingly.] Thus Saul did not onely confesse his fault, but did also with much detestation judge and condemne himself for his grosse folly therein, and that also to his great shame openly, in the ••aring of all his captains and souldiers that were about him.

Vers. 23. The Lord render to every man his righteousnesse, &c,] For all Sauls fair promises, David having had frequent experience of his ficklenesse this way, sly∣eth from him to Gods goodnesse, and puts all his trust and confidence in him, as is evident in these two verses.

CHAP. XXVII.

Vers. 1. THere is nothing better for me, then that I should speedily escape into the land of the Philistines, &c.] This was no warrantable course which David here pitched upon for his preservation; for first, God had once before commanded him to abide in the land of Judah, by the Prophet Gad, chap. 22.5. secondly, having been such a deadly enemy to the Philistines, and so hardly once be∣fore escaped with his life, when he sought for shelter amongst them; there was no like∣lihood he should be now entertained by them upon any other terms, then that he and his souldiers should turn to the Philistines, and become enemies to the king and peo∣ple of Israel: and thirdly, to the great grief of those that were righteous in the land, the enemies of David would exceedingly triumph in this, alledging that now he had discovered what he was, in deserting his people, and religion, and joyning himself to their uncircumcised enemies: but thus it is usually with men when their hearts sink through infidelity, as Davids now did; they will seek to help themselves by any unlawfull means, as men ready to sink in the water, will be catching at any thing to save themselves from drowning.

Vers. 2. And David arose, and he passed over with the six hundred men that were with him, unto Achish, &c. To Achish king of Gath David fled once before, chap. 21.10. (yet some think that this was not the same Achish, and that to distin∣guish this from him, formerly mentioned, this is said to be the sonne of Maoch) but David went in another manner now then he went before; then he went secretly, and alone by himself, hoping to have lived there unknown: now he went openly, at∣tended with six hundred followers, and their severall housholds, ver. 3. and there∣fore now it is likely that he had beforehand procured from Achish assurance, that he and his should live safely in the land, to which indeed policy might perswade him, in regard of the hatred wherewith Saul, that made continuall warres with the Phi∣listines, was known to prosecute David.

Vers. 5. Let them give me a place in some town in the countrey, &c.] Davids aim in this request might be: first, that he might have the more freedome for the service of God, and the exercise of his religion; and might keep his souldiers from being corrupted with the sinnes of the Philistines, especially of their Court-sinnes: secondly, that he might avoid the better the envie of the Philistines: for being reti∣red to some obscure corner of the countrey, where he should be lesse in their eye, there would not be so frequent occasio•• of offence and stirring their spirits against him; and besides, all suspicion would be taken away of his affecting any advancement, or place of eminency in their Court or State: and thirdly, that he might thence prey upon the enemies of Gods people secretly, without having any notice taken of it: but all he pretends was onely, as out of modesty, that it was not fit for him a stranger to live with the king in the royall citie, especially having so much people with him, who must needs be burdensome, and might prove sometime offensive, both 〈◊〉〈◊〉 him, and to the inhabitants.

Vers. 6. Then Achish gave him Ziklag that day.] Policie would have advised to place him for the better assurance in some town in the midst of the land, and not in a town that bordered upon his own countrey, as Ziklag did; but this sheweth that God had blinded Achish for Davids good.

Wherefore Ziklag pertaineth unto the kings of Judah, unto this day.] Ziklag was long since allotted to the tribe of Judah, Josh. 15.31. and afterwards was gi∣ven to Simeon, Josh. 19.5. though ever since detained by the Philistines; but now it came into the possession of those to whom God had given it, and was not onely joyned to Judahs portion, but was also upon this occasion designed to be for ever after, a part of the Grown-land of the kings of Judah.

Vers. 8. And David and his men went up, and invaded the Geshurites, and the Gezrites, and the Amalekites, &c.] Under a pretence of invading Judea, he bent his forces another way, and smote the Amalekites, and others, which are thought to be the remainders of the Canaanites, to wit, the Geshurites, that is, those that dwelt formerly in Geshur in Gilead, Josh. 12.15. and the Gezrites, that had dwelt in Gezer, which belonged to Ephraim, Josh. 16.3, who perhaps at the first coming of the Israelites, fled thence to the Amalekites, and had ever since dwelt amongst them. And thus he not onely provided for the maintenance of his army, by the spoils he took, and deluded Achish, who thought he had pillaged the land of Israel; but with∣all he destroyed those accursed nations, whom God had at first appointed to be root∣ed out, and continued still enemies to the Israelites.

Vers. 10. And David said, Against the south of Judah, and against the south of the Jerahmeelites, and against the south of the Kenites.] It cannot be concei∣ved that David pretended the invasion of so many places in one day. The mean∣ing therefore of this passage must needs be this, That when ever Achish asked him that question; Whither have ye made a rode to day? he answered, sometimes that he made a rode against the south of Judah; and sometimes again, that he had made a rode against the south of Jerahmeelites (who were a particular family of the tribe of Judah, 1. Chron. 2.9.25.) and sometimes also against the south of the Kenites; and thus he either told Achish again and again many deliberate lies, to secure him∣self and his from danger; or at least he purposely deceived Achish with the ambigu∣ity of his words (which ill-became so good a man) intending that Achish should understand him, that he had invaded the south parts of Judah, &c. whereas he meant he had invaded those bordering countreys that lay south-ward of Judah, and of the Jerahmeelites, and of the Kenites.

Vers. 11. Lest they should tell on us, &c.] To wit, because these nations were tri∣butaries to Achish, or at least his confederates and neighbours. It is strange indeed how these things could be concealed from the Philistines: but first, we must consider that the people smitten dwelt somewhat farre from the Philistines, and scattered in severall places of a solitary wildernesse; and secondly, there might be some spe∣ciall hand of God in concealing these things for Davids safety.

CHAP. XXVIII.

Vers. 1. THe Philistines gathered their armies together for warfare, to fight against Israel.] That is, not onely Achish, but with him all the other Princes of the Philistines, encouraged no doubt by the distractions that were now in the land of Israel, and the weak state of the kingdome by means hereof.

Vers. 2. And David said to Achish, Surely thou shalt know what thy servant can do.] The ambiguity of these words seems to imply, that he meant not fight a∣gainst the people of God, though he durst not but make semblance of being readie to do what the king should require.

And Achish said to David, Therefore will I make thee keeper of mine head for∣ever.] That is, I will make thee Captain of my life-guard, so long as we shall live together.

Vers. 2. Now Samuel was dead, &c.] This is here inserted because of the fol∣lowing story, wherein is related how Saul being destitute of all counsell, sought to have Samuel raised from the dead, that he might talk with him; of late Saul disre∣garded Samuel, now he would have wished he had been living.

And Saul put away those that had familiar spirits, and the wizards, out of the land.] This is added to shew, that Saul seeking to the witch, sinned against his own conscience.

Vers. 4. And the Philistines gathered themselves together, and came, and pitched in Shunem.] A town in the border of Issachar, Josh. 19.18.

Vers. 5. And when Saul saw the host of the Philistines, he was afraid, and his heart greatly trembled.] Through the terrours of a guilty conscience, which now seized upon him.

Vers. 6. And when Saul enquired of the Lord, the Lord answered him not, &c.] How Saul enquired of the Lord it is not expressed, onely this we may conclude that by Urim he could not enquire of God, & that because Abiathar had carried away the high priests Ephod to David, wherein the Urim was, chap. 23.6. onely because the holy Ghost would the more fully expresse the comfortlesse condition of Saul, how wholly he was forsaken of God, and left destitute of all direction from him; amongst other wayes, whereby he could have no answer from God, this of the Urim is also put in; the Lord answered him not, neither by dreams nor by Ʋrim: to wit, be∣cause the Urim was now with David, and not with him. Most probable it is, that Saul enquired of God, partly by prayer, partly by consulting with the priests and Prophets: for it is evident in severall places of this history, that there were at this time divers Colledges of Prophets in the land, and like enough it is, that though be∣fore he had killed Gods priests, and despised his Prophets, yet now in his distresse he was glad to seek both to priests and Prophets, to try if they could advise him, or would enquire of God in his behalf; but however, by what means soever he enqui∣red, it was not done in faith (for had he sought in faith, he would have continued seeking, and not have given over to run to a witch) and therefore, 1. Chron. 10.14. it is said, that he enquired not of the Lord: and accordingly we see the Lord dealt with him; the Lord answered him not, neither one way nor other, which was an evidence that the Lord was highly displeased with him; for the like is mentioned we

see elsewhere, as a great argument of Gods high indignation against his people, Lam. 2.9. The Law is no more, her Prophets also find no vision from the Lord.

Vers. 7. Then said Saul to his servants, Seek me a woman that hath a familiar spirit, &c.] It seems that in those dayes women, by reason of their weaknesse, were most deceived by Sathan, and brought to give themselves to sorcery and witchcraft; and therefore he commanded his servants to seek him out a woman that had a fami∣liar spirit▪ not doubting but there were still some of these, that lurked secretly in the land, though he had endeavoured to root them all out, vers. 3. and this is here re∣corded as the last, and most desperate wickednesse that he fell into, and upon which he was immediately cut off by Gods revenging hand, as is fully expressed, 1. Chron. 10, 13, 14.

Behold there is a woman hath a familiar spirit at Endor.] A town of the Manas∣sites within Jordan, Josh. 17.11.

Vers. 8. And Saul disguised himself, and put on other raiment, &c.] This he did not onely that the witch might not know him, and so not fear to satisfie his desire, but also doubtlesse out of very shame, because he now yielded to make use of those base courses, which himself ere while, had so severely punished.

Vers. 9. Behold thou knowest what Saul hath done, how he hath cut off those that have familiar spirits, &c.] Thus is Saul put in mind (even by the words of the witch, though she intended it not) how hainously he now sinned, in seeking to the devil for help, even against the light of his own conscience.

Vers. 10. As the Lord liveth, there shall no punishment happen to thee for this thing.] That is, I will not discover thee.

Vers. 11. And he said, Bring me up Samuel.] Saul despised Samuel when he lived, and would not follow his direction, and now his thoughts could be satisfied with nothing, but to speak with Samuel, and rather then fail herein, he would go to a witch to raise up the Ghost of Samuel to talk with him.

Vers. 12. And when the woman saw Samuel, she cried out with a loud voice, &c.] It was not doubtlesse Samuel himself that appeared now to the Witch, but the devil in Samuels likenesse: for first, the souls of Saints departed, are presently at rest with God, and are taken up when they die, out of the devils reach, he hath no pow∣er over the spirits of Gods faithfull servants departed; for then he would abuse the souls of the dead at his pleasure to deceive the living: secondly, it is no way likely that the Lord, who had so lately refused to answer Saul by the Prophets, would now raise up Samuel from the dead to answer him: we see what was said in a like case to the rich man in hell: Luke 16.31. If they heare not Moses, and the Pro∣phets, neither will they be perswaded though one rose from the dead: thirdly, even the mantle wherein he appeared vers. 14. was an evident signe, that all was coun∣terfeit; for did Samuel think we, carry his mantle with him into heaven, or into the grave? fourthly, had the Prophet Samuel been sent of God (which is the onely evasion the Papists have to maintain this errour; the witch, they say, did not con∣jure him up, but God sent him to appear to Saul) he would never have said as this counterfeit Samuel did, ver. 15. that the witch by Sauls means had raised him up, Why, saith he, hast thou disquieted me to bring me up? It was therefore doubtlesse, by the witches inchantments that this Samuel was raised, and consequently it was not Sa∣muel

indeed, but the devil in Samuels likenesse, and therefore called Samuel here: when the woman saw Samuel, &c. and that it was that made her cry out so violent∣ly as soon as she saw him: when the devil was raised, it seems according to the ac∣customed manner, the witch was presently possessed vvith a spirit of divination, and hereby knevv Saul, for vvhom she had done this, and hereupon cried out, as appre∣hending he vvas come to ensnare her; that having discovered her he might put her to death: Why, saith she, hast thou deceived me? For thou art Saul: all vvhich shevvs plainly, that the Authour of that Apocryphall book of Eccclesiasticus, vvrote not by the inspiration of the holy Ghost, vvho saith of Samuel (as in relation to this history) chap. 46.20. After his death he prophecied, and shew the king his end, &c,

Vers. 13. And the king said unto her, be not afraid for what sawest thou?] Hereby it appears, that Saul saw not the apparition at the first, though afterward he was admitted to the sight of it; and that happely, because the woman was at first apart by her self, as witches indeed use not to be seen when they work their feats.

And the woman said unto Saul, I saw gods ascending out of the earth.] This she spake, either because he appeared in such an attire, &c. that she might easily per∣ceive it was some Magistrate, or personage of great eminencie and worth, and such are called Gods, Psalme 82.6. I have said ye are Gods: or else, because this evil spirit, now a counterfeit Samuel, did rise up with such a divine kind of splendour and brightnesse; as we know he can change himself into an Angel of light, 2. Cor. 11.14. That the poore woman unacquainted with such apparitions, was even asto∣nished with beholding it.

Vers. 14. And Saul perceived it was Samuel, and he stooped, &c.] Saul at length is admitted to the sight of this counterfeit Samuel, though it seems he were not by, when the witch first conjured him up, vers. 12.13. and so Saul addressing himself to enquire of this infernall prophet, the witch it seems withdrew her self, as appears, vers. 21, where it is afterwards said, The woman came unto Saul, and saw that he was sore troubled.

Vers. 17. And the Lord hath done to him as he spake by me.] That is, to Da∣vid; the man to whom the Lord hath betaken his favourable presence since he de∣parted from thee.

Vers. 18. Because thou obeyedst not the voice of the Lord, nor executedst his fierce wrath on Amalek, &c.] When Saul was in consultation about sparing A∣gag the Amalekite, the devil no doubt then suggested whatever might encourage and embolden him thereto, but now, when he come to be affrighted with the appre∣hension of Gods wrath, even that fact of his he alledged against him, thereby to adde to his terrours, and to drive him to despair, and that under a colour of speaking as a Samuel.

Vers. 19. And to morrow shalt thou and thy sonnes be with me.] That is▪ ye shall be slain, and so not be any longer amongst the living, but with me amongst the dead: But how came the devil to be of Gods counsell, that he can so certainly determine the period of their lives? I answer, first, that the devil can and doth many times by strong conjectures foretell many future things, which accordingly come to passe. Secondly, that he doth not here define the time of their death cer∣tainly, but speaks darkly and deceitfully: for to morrow doth not onely signifie the

day immediately following, but also, the time to come indefinitely, Exod. 13.14. And it shall be when thy sonne asketh thee in time to come, (or to morrow) what is this, thou shalt say unto him, &c. and Matth. 6.34. Take therefore no thought for the morrow, &c.) as indeed it seems it was not the very next day, that Saul and his sonnes fell before the Philistines: and so we see in another particular, he speaks ambiguously, Thou and thy sonnes shall be with me, which might either be meant of▪ their dying onely, as spoken with respect to Samuel, or of being with Sathan; and then that as concerning Jonathan we are sure he lyed grossely; but thus will the devil still preach comfort to those at last that will not away with the preaching of Gods prophets, when they sharply reprove them for their sinnes.

Vers 21. And the woman came unto Saul and saw that he was sore troubled, &c.] Hereby it appears, that the witch had withdrawn her self, whilst Saul and her familiar spirit, then Samuels counterfeit, had been talking together.

CHAP. XXIX.

Vers. 1. NOw the Philistines gathered together all their armies to Aphek.] A town in the tribe of Asher, Josh. 19, 24, 30.

Vers. 2. But David and his men passed on in the rereward with Achish.] Though Achish was king of Gath onely (which was but one of the five principa∣lities of the Philistines,) yet it seems he was the chief among all the princes, and had therefore the honour of leading up the rereward, and that therein too, he had given the honour to David and his men of being as it were his own life guard, and therefore it is said, that they marched on with Achish in the rereward.

Vers. 3. Then said the princes of the Philistines, what do these Hebrews here.] This is not meant of those Lords that were subjects to Achish the king of Gath, (as is indeed evident by the roughnesse of their language, vers. 4. And the princes of the Philistines were wroth with him, and the princes of the Philistines said un∣to him, make this fellow return. &c.) but of the princes of the other places of Pa∣lestina; for these all joyned their forces with Achish, in this invasion of the land of of Israel, the common sort had indeed as much cause to suspect Davids perfidious∣nesse, and to provide for their safety as the princes had; but the princes had a speci∣all spleen against him, because of the honour Achish had done him, and therefore they presently combined together to complain of him, and would have him re∣moved.

Is not this David the servant of Saul the king of Israel, which hath been with me these dayes, or these years, &c.] That is, or rather these years: for he had been with him a full yeare and foure moneths, which was a good part of another yeare, chap. 27.7. The time that David dwelt with the Philistines was a full yeare and foure moneths.

Vers. 26. Then Achish called David and said unto him, Surely as the Lord li∣veth, thou hast been upright, &c. In the Original it is, as Jehovah liveth; for in those times these idolatrous nations had a reverent opinion, not onely of their own peculiar gods, but of those also which they esteemed the gods of other nations; and so having so much knowledge of the God of the Hebrews, that they knew he was called Jehovah; Achish swore therefore As Jehovah liveth, perhaps the rather to

please David herewith: yea, it is probable that even amongst the heathen, that were aliens and strangers from the common-wealth of Israel, there were from former times some remainders of truth conveyed concerning God, which were still retained amongst them; as this of the name Jehovah, from whence no doubt came that name of Jupiter or Jove, which was in after times so rife amongst them.

Vers. 8. What hast thou found in thy servant so long as I have been with thee, unto this day, that I may not go fight against the enemies of my Lord the king?] David doubtlesse would not for his life have drawn his sword against the people of God; but yet that Achish and the Philistines might not be jealous of him, and so for the better assurance of his life amongst them, he was glad to put on a countenance, as if he had greatly desired to aid the Philistins against the Israelites, and as if it had troubled him much that he might not do it.

Vers. 10. Rise up early in the morning with thy masters servants that are come with thee.] That is, Sauls servants that are come with thee; and he calls them not Davids servants, but Sauls, his masters; to imply the ground of the jealousie of the Philistine Princes, to wit, the relation which they had to Saul, that they were his subjects, his servants, &c.

And assoon as ye be up early in the morning, and have light, depart.] Lest the lords of the Philistines should in their rage fall upon David, he adviseth him to make all the haste away that possibly he could: and this was all Achish intended in this his advice: But God had a further aim in it, for by this means he was not onely freed from the danger of being forced, either perfidiously to betray Achish who trusted in him, or else to fight against his brethren, but also hasted homeward that he might come in time to rescue the prey out of the hands of the Amalekites, which they had carried from Ziklag: as we see in the following chapter.

CHAP. XXX.

Vers. 1. ANd the Amalekites had invaded the south and Ziklag, and smitten Ziklag, and burnt it with fire.] That is, they had invaded the south of Judah, and of the Philistines countrey, and amongst the rest particularly they had sacked Ziklag, and destroyed it with fire; for so we find this place explained after∣wards, ver. 14. where the Egyptian they took confesseth to David, We made an inva∣sion upon the south of the Cherethites (that is, the Philistines) and upon the coast which belongeth to Judah, and upon the south of Caleb, &c. This no doubt the A∣malekites did, to revenge the spoyl which David and his men had made in their countrey, chap. 27.8, taking the opportunity of doing it at this time, when the Phi∣listines and Davids men were gone out to make an invasion into the land of Israel. But God had herein a further end; for by this means, first, David was chastened for his sinnes, who out of his distrust of Gods promises and providence, had sought to help himself by unlawfull means, by fleeing to the Philistines, by lying and dissembling, and now of late by pretending to Achish that he had a desire to fight against Saul, and against the Israelites: secondly, his faith was exceedingly tried; for never was he in greater straights then he was at this time: thirdly, the Amalekites Gods ene∣mies, were smitten with a great destruction: and fourthly, David was indeared to his own people, when there was most need of it, because they were now immedi∣ately

to receive him to be their king, both by the fame of his victory, and the pre∣sents he sent them, vers. 26. &c.

Vers. 2. And had taken the women captives, that were therein; they slew not any, &c.] And this no doubt was of God, that they might by David be recovered again; for otherwise how unlikely a thing was it, that they should be so carried away with a covetous desire to make a gain of them, by keeping them prisoners; that they should not think of using these that were now in their power, as David and his souldiers had a while before used them, chap. 27.8, 9. And David smote the land, and left neither man nor woman alive, &c.

Vers. 5. And Davids two wives were taken captives, &c.] This is inserted, first, to set forth in what a sad condition David was at present: secondly, to shew how wholly he submitted himself to the will of God, that could depend upon Gods direction, whether he should pursue the Amalekites or no, vers. 8. notwithstanding, that his wives that were so precious in his eyes, were by them carried away.

Vers. 6. And David was greatly distressed; for the people spake of stoning him, &c.] As laying all the blame upon him: first, because he had provoked the Ama∣lekites by spoiling their countrey, chap. 27.8. secondly, because he had now to no purpose carryed them all away after Achish, and left the citie without any defence.

But David incouraged himself in the Lord his God.] David was at this time in great distresse; his wives were taken captives to Achish, he durst not return, (for he would have been inraged at him for the losse of Ziklag, burnt by the Amalekites in revenge of his former inrodes upon them) to flie to Saul was in vain; for he was his deadly enemy, and at this time invaded by the Philistines; yea his town followers began to speak of stoning him. But though all this were so, yet now David raised up his heart, by remembring the power and the goodnesse and the promises of God, and so by this means he incouraged himself.

Vers. 10. For two hundred abode behind, which were so faint that they could not go over the brook Besor.] And these therefore David left with the carriages, that with the other foure hundred he might the more speedily pursue the Amale∣kites, as we see, vers. 24. And thus the Lord both tried the faith of David, by de∣priving him of the third part of his forces, when he was to go against an enemy that had a mighty great army: (for there fled away as many of the Amalekites, as David had in all with him, to wit, foure hundred, vers. 17.) and withall, he made it the more manifest, that the victory which afterward they obtained, was of him; and not of themselves.

Vers. 11, And they found an Egyptian in the field, and brought him to David, &c.] Thus the Lord by his providence provided a guide for David, to lead him readily to the enemies whom he now pursued; and withall punished the inhumane cruelty of that Amalekite, who had in so barbarous a manner cast off this his sick servant, by making that very servant the means of bringing destruction upon the whole army.

Vers. 14. We made an invasion upon the South of the Cherethites, and upon the coast which belongeth to Judah, and upon the South of Caleb.] By the Cherethites are meant the Philistines, vers. 16. They were eating, and drinking, and dancing, Because of all the great spoil which they had taken out of the land of the Phili∣stines,

&c. Some part of the land of the Philistines was it seems called Cherith, and thence the Philistines are in severall places of Scripture called Cherethims or Cherethites, as Ezek. 25.15, 16. Thus saith the Lord, Because the Philistines have dealt by revenge, &c. I will stretch out mine hand upon the Philistines, and I will cut off the Cherethims, &c. So again in Zeph. 2, 5. Where plainly judge∣ment is denounced against the Philistines under these words, Wo unto the inhabi∣tants of the sea coasts, the nation of the Cherethites. And for the south of Caleb, thereby is meant the south of Judah belonging to Calebs posterity, Josh. 14.13.

Vers. 15. And I will bring thee down to this company.] Hereby it appears, that this Egyptian had heard them say where they meant to encamp; yea, perhaps they had told him, that if he recovered he might come to them.

Vers. 17. And David smote them from the twilight, even unto the evening of the next day.] That is, from the evening when he came upon them to the evening of the next day. Some think it was onely from the twilight of the morning unto the evening, (which was the beginning of the next day.) But it is evident, that David began to smite them when they were eating and drinking and dancing, &c. and it is more likely that this was in the evening, then so early in the morning.

Vers. 20, And David took all the flocks and the heards which they drave be∣fore the other cattell, and said, This is Davids spoil.] That is, he took all the flocks and the heards which the Amalekites had taken from other places, and not from Ziklag: He did not onely recover all which they had carried away from Zik∣lag, as it is said in the former verse; but besides, he took all the cattell which they had driven away from other places. And these the souldiers drave before those other cattell which belonged to the inhabitants of Ziklag, and extolled David as they went along (even the same men that ere while had spoken of stoning him) ac∣knowledging, that it was of him that they had gotten this great booty; for that is the meaning of these words, This is Davids spoil. Songs of triumph they sung as they went along, and the foot of their song was still, This is Davids spoil.

Vers. 22. Because they went not with us we will not give them of the spoil, &c.] This was the base resolution of some of those, that had with David vanquished the Amalekites, concerning those two hundred of their brethren that had staid behind at the brook Besor; for which they are termed in the foregoing words wicked men and men of Belial. Though first, it was not cowardise, but mere faintnesse and wea∣rinesse that made those men stay behind: and secondly, in staying behind with the carriages to defend the stuff, and in being in a readinesse to aid their fellows, had they been forced to retire, they did good service as well as the other: yet so partiall were they in their own cause, that they would have had all the spoyl, and these their brethren must have nothing but onely their wives and children again.

Vers. 23. Then said David, You shall not do so, my brethren, with that which the Lord hath given us, &c.] As if he had said. The Lord hath given us the victory, and we should ill repay the Lord for this mercy, if we should ascribe so much to our selves, as upon that ground to deal so injuriously with our brethren. It is the very same argument which our Saviour useth, Freely you have received, freely give, Matth. 10.8.

Vers. 24. For who will hearken unto you in this matter?] In these words David

implies, that this which they desired was so unequall, that they would scarce find any body of their mind; every body that should heare of it, would blame them for it.

Vers. 25. And it was so from that day forward, that he made it a statute, and an ordinance, &c.] To wit, that the spoyl of warre should be equally divided betwixt those that fought with the enemy, and those that stayed with the stuff. And indeed in making this ordinance, David had not onely the clear light of nature to direct him, but also a president of the Lords own prescribing, Numb. 31.26, 27. Take the summe of the prey that was taken, &c. And divide the prey into two parts, between them, who took the warre upon them, who went out to battell, and between all the congregation.

Vers. 26. And when David came to Ziklag, he sent of the spoyl unto the elders of Judah, even to his friends.] To wit, first, by way of restitution, because much of this prey had been taken by the Amalekites from the south parts of Judah, v. 14. and secondly, by way of thankfulnesse, because of the many courtesies he had received from them in those places, when Saul hunted him from one place to another▪ And this was a good preparation to encline the hearts of men in all places to him at this time: for just about this time, Saul and his sonnes were slain by the Philistines, and so way was made for him to come to the crown.

Vers. 31. And to all the places where David himself and his men were wont to haunt.] Whereby it appears, that the Lord provided David some friend or other, in every place where he came.

CHAP. XXXI.

Vers. 2. ANd the Philistines slew Jonathan, Abinadab, and Malchishua, Sauls sonnes.] And thus the Lord did provide, to clear the way the bet∣ter for Davids advancement to the kingdome, that he might have the lesse trouble by the surviving posterity of Saul: even Jonathan for this cause did fall amongst the rest; for if Ishbosheth, a base and worthlesse man, found so many of the people so ready to side with him against David; what would they have done for Jonathan, so brave and hopefull a Prince, had he out-lived his father? As for Abinadab here na∣med, he is also called Ishui, chap. 14.4. and Ishbosheth Sauls fourth sonne, it seems was left at home, perhaps to take care of the government of the kingdome in Sauls absence: for God intended by him further to try the faith and patience of David.

Vers. 3. And the battel went sore against Saul, and the archers hit him, &c.] Saul therefore fell not at the first onset, but for his greater terrour, and sorer punishment, first he saw the army routed, and his sons together with many of the people slain, & then at last he was wounded and pursued so closely, that there was no hope of escape.

Vers. 4. Draw out thy sword & thrust me through therewith, lest these uncircum∣cised come and thrust me through.] Thus at the very houre of his death, yea when he was ready to lay violent hands upon himself, Saul could despise the Philistines, and speak reprochfully of them, and that because they were uncircumcised, and con∣sequently none of Gods peculiar people, as he was; whereas being such a wicked wretch, his condition was the worse, because he was circumcised, and one of Gods peculiar people. No Philistine could be so bad as he in this regard.

Vers. 4. Therefore Saul took a sword, and fell upon it.] And thus with the sword he had drawn against David, he slew himself, the Lord in his just judgement giving

him over to this desperate impatience, whereupon it is said that the Lord slew him; 1. Chron. 10.14. and enquired not of the Lord, therefore he slew him, &c.

Vers. 6. So Saul died, and his three sonnes, and his armour-bearer, and all his men, &c.] That is, not all his souldiers (for many of them fled and escaped) but all his houshold servants, and those perhaps too that were the guard of his body.

Vers. 7. They forsook the cities and fled, and the Philistines came and dwelt in them.] That is, some of the men of Israel the inhabitants of some cities on the other side of the valley, to wit, the valley where this battel was fought; and on the other side of Jordan, fled out of their cities upon this defeat, and so the Philistines came and dwelt in their room: Whereby I conceive is meant, that at the present they did pursue their victory for a time, and pursuing it took those weaker towns out of which the inhabitants were fled for fear, and then left garrisons in them: for it is not likely that presently they removed colonies of the Philistines to dwell there.

Vers. 9. And they cut off his head, and stript off his armour.] As David had done to Goliath, chap. 17.54. and 21.9.

Vers. 10. And they fastened his body to the wall of Bethshan.] His head they put in the temple of Dagon, 1. Chron. 10.10. but his body and the bodies of his sonnes also, vers. 12. they fastened to the wall of Bethshan, that is, to a wall in the street of Bethshan, 2. Sam. 21.12. a town that belonged to the lot of Manasseh, though not yet recovered from the Philistines, called also Bethshean, Judg. 1.27.

Vers. 11. And when the inhabitants of Jabesh-Gilead heard of that which the Philistines had done to Saul, &c.] As being thankfully mindfull of that which Saul had done for them, 1. Sam. 11. when he came and helped them against the king of the Ammonites that had besieged their citie: and besides no doubt the Lord intend∣ed a little hereby to revive the dead hearts of the poore distressed Israelites.

Vers. 12. And took the body of Saul, and the bodies of his sonnes from the wall of Bethshan, and came to Jabesh, and burnt them there.] This was not the or∣dinary use of the Israelites; and therefore two reasons are given for this by Exposi∣tours: 1. That it was because the flesh was now corrupt and putrified. 2. Lest the Philistines should again get their bodies into their power.

Vers. 13. And they took their bones and buried them under a tree at Jabesh, and fasted seven dayes.] The flesh being burnt from off their bones, they gathered up their bones, which would not be so soon burnt as the flesh was, and buried them so∣lemnly in Jabesh; and there they continued till toward the end of Davids reigne, when he took up their bones, and buried them in the sepulchre of Kish the father of Saul, 2. Sam. 21.12. &c. As for their fasting seven dayes, to wit, till the evening of each day, when they had thus buried the bones of Saul and his sonnes, that was done doubtlesse, not onely by way of bewayling the death of Saul and his sonnes▪ but also especially that they might seek unto God in the behalf of the whole land and people of God, who were now in a sad condition, by reason of this great defeat which the Philistines had given them. Nor is it necessary that we should think that they did neither eat nor drink all these seven dayes (some masters of Physick have concluded, that it must needs be mortall to be without all nourishment for seven daies together) rather we may think that they afflicted themselves with fasting for seven dayes together, onely taking still at night some small refreshing: and yet indeed in those east countreys, they will far longer endure fasting, then we can do in the•• pa••.