Harmony Upon 1 Samuel, Chapter 7
CHAP. VII.
1. Quest. v. 1. Of the hill where Abinadabs house was.
1. SOme read making it a proper name, and brought it to the house of Abinadab in Gibeah: sic A. P. C. with others: but the word signifieth, an hill: as the Septuag. read, foreign. so also Iun. and both our English translations. 2. Therefore the better reading is, in the hill: for Gibeah was the name of a citie in Beniamin, c. 13.2. but Kiriathiearim was a citie in Iudah, called also Kiriathbaal, 2. Sam. 6.2. therefore Pellicane is deceiued, that placeth Kiriathiearim in Beniamin. 3. This hill was the higher place of the citie, as sequestred and set apart by it selfe, and so fitter for this holy vse, Vatab. where Abinadab dwelt, a Leuite and a good man, to whome the charge of the Arke was committed. Ioseph. 4. Thus for the sinne of Eli his house the Arke was translated from Shilo, where it had continued euer since Ioshuashs time, and by Gods prouidence was remooued into the tribe of Iudah, where the Lord had appointed to erect the kingdome of Dauid. Pellican.
2. Quest. v. 1. Of the sanctifying of Eleazar Abinadabs sonne to keepe the Arke.
1. This Eleazar was not the high Priest, for he is not recited in the Catalogue of the high Priests, 1. Chron. 6. and he was the sonne of a Leuite, as Iosephus thinketh: therefore it is not like, that he drew neere to the Arke, but it was kept drawne ouer with curtaines, and couered according to the Law. Osiand. 2. He onelyonly gaue attendance vponupon it, to keepe others from comming neere to pollute or defile it. Pellic. 3. Here is no mention made, nor yet afterward of the Tabernacle, which Moses set vp, because the Lord intended in stead thereof, to hauehave a Temple built in Sion. Borr.
3. Quest. v. 2. Of the true account of the twentie yeares while the Arke aboad in Kiriathiearim.
1. Some thinke that this was the whole tearme of the remaining of the Arke in Kiriathiearim, till it was brought from thence by Dauid, … Sam. 6. of this opinion are some of the Hebrewes: but this cannot be: for the Arke was remooued thither immediatly after Eli his death: now after Eli, Samuel and Saul gouerned Israel fourty yeares, Act. 13.21. there must be then more then twentie yeares betweene the ende of Eli his gouernment, and the beginning of Dauids raigne. 2. Some are of opinion, that these twentie yeares were runne betweene the reiection and casting off of Eli his house, and the gouernment of Samuel: so Hierome in his questions vponupon this booke. But neither is this like, that there should be so long a vacancie of gouernment, or an interregnum, betweene Eli, and Samuel: for while Eli yet liued, all Israel knew, that faithfull Samuel was the Lords prophet. c. 3.20. 3. Wherefore the most probable opinion is, that so many yeares were alreadie expired, since the first remooue of the Arke to Kiriathiearim, vntounto the solemne time here mentioned of the conuersion, and returning of the people to God, and forsaking of their filthie idols. Pellican. Osiand. Martyr.
4. Quest. v. 2. Of these words, the people lamented after the Lord.
1. Some read, requievir, rested, or were quiet after the worship of God: Lat. Chald. that is, sought to be in rest from the vexation of their enemies, by seeking vntounto God. But here the word is mistaken, as though it should come of nuach, to rest; whereas it is ijnahu, of nahah to lament. 2. The people then beeing vexed and oppressed many waies by the Philistims, turned themselues by mourning and praier vntounto the Lord. Iun. 3. And though Samuel had before time called vponupon them for repentance, yet nowe specially he worketh vponupon their sorrowe and griefe for their afflictions: as commonly men when they are in affliction and heauines, are more readie to heare good admonitions. Osiand.
5. Quest. v. 4. Of their Idols Baalim, and Ashtaroth.
1. Some thinke that Baalim was the name of their gods, and Ashtaroth beeing put in the feminine, the name of their goddesses: Vatab. and Augustine not much vnlike, saith, that Baalim were their Iuppiters, and Ashtaroth their Iunoes. quest. in Iudic. 2. Cicero. lib. 3. de natur. deor. saith, that Astarte, or Astarate, was one of the names of Venus. 3. But Ashtaroth was the peculiar Idol of the Zidonians, 1. king. 11.5. and of the Philistims, 1. Sam. 31.10. so called of the forme, because it was like vntounto a sheepe: for so signifieth the word Ashterah: and hereof this may be an argument, because of this Idol there was a citie called Ashteroth Carnaim, Gen. 14.5. which addition of Karnaim signifieth Bicornis, two horned: it belonged to Manasseh, Iosh. 13.31. and out of that tribe it was giuen to the Leuites the Gershonites, 1. Chron. 6.71. Iun. and Masius in 12. c. Iosh.
6. Quest. v. 3. God onelyonly to be serued.
1. Samuel exhorteth the people to turne vntounto God with their whole heart, and to serue him onelyonly: that they should not giuegive part of their heart vntounto the true God, and part vntounto their false gods; but that they should serue him with all their heart. Bor. 2. And beside, as he would not hauehave any but the true God serued, so he would hauehave the true God worshipped, after a true and right manner, not with any superstitious or false religion. Osiand. 3. This sheweth that God will admit no partner in his worship: and as it condemneth the associating of heathen Idols gods and goddesses in the diuine worship, so it maketh against the multiplicitie of popish Saints: for God onelyonly must be serued: the word is ghabad, which the Septuag. interpret here by the word foreign: which taketh away that fond distinction of the Romanists, between foreign, and foreign, as though religious worship should onelyonly be giuen vntounto God, but religious seruice might be yeelded vntounto Saints: for out of this place it is euident, that all religious seruice is due onelyonly vntounto God: and as here Samuel saith,Controv. Against the adoration of Saints. foreign, serue him onelyonly: so our Sauiour saith, foreign, him onelyonly shalt thou worship, Math. 4.10. Religious worship then, and religious seruice, is all one, and onelyonly due vntounto God.
7. Quest. v. 5. Of Mizpeh, whether Samuel assembled Israel.
1. There were diuers places called by this name; there was a Mizpeh in the land of Moab, 1. Sam. 22.3. an other lying vnderunder the hill Hermon, Iosh. 11.3. neere vntounto the land of Gilead, which is that place where Iakob and Laban made a couenant, Gen. 31.49▪ there was a third in the tribe of Iudah, Iosh. 15.38. and a fourth in Beniamin. Iosh. 18.28. 2. Some of the Rabbines thinke that this Mizpeh was Shiloh: but that is not like, for Shiloh was now destroied, because of the wickednesse of the people, and made desolate, as the Prophet sheweth, Ierem. 7.12. 3. This Mizpeh was either that of Iudah, which was not farre from Kiriathiearim, where the Arke now was: or, which is most like, it was the other Mizpeh of Benjamin, where they vsed to keepe their assemblies, as beeing the fittest place, in respect of the equall distance, beeing as it were in the middes of the land. Iun. and Masius. 4. Vatablus then is deceiued, who following Kimeh… thinketh that this Mizpeh, where the Israelites were assembled, was that Mizpeh, where Ioshuah had the victorie ouer the kings of Canaan, Iosh. 11.3. but that can not be: for that Mizpeh was neere vntounto Lebanon; but this Mizpeh was not farre from Ramah where Samuel dwelt, which as Iosephus thinketh, was distant not aboue fourtie furlongs from Ierusalem. Mas. in c. 11. Iosh. v. 3.
8. Quest. v. 6. How the Israelites drew water, and powred it out before God.
1. Some vnderstand it of the water of purification, wherby they testified their hope and faith in the remission and washing away of their sinnes, Pellican. Mar. 2. Some thinke that by the powring out of water, they shewed their humilitie, that they were as water powred out. Vatab. 3. Some thinke that as there was a certaine water appointed by the law, for the triall of adulterie, so also it was vsed for the conuincing of idolatrie, which was a spirituall kind of adulterie: that the lippes of such as were idolaters, as soone as they touched the water did cleaue and clamme vp together with thirst: and therefore they say, that Moses caused the Idolatrous Israelites to drinke the ashes of the golden calfe. sic Hieron. tradit. 4. Some vnderstand it of the drawing of water, and offering of it in drinke offerings vntounto God. Ioseph. 5. But the Chalde interpretation is best, that they powred out their heart vntounto God, and shed teares before the Lord in such abundance, as if they had drawne water. Iun. Osiand.
9. Quest. v. 6. Why Samuel is said to hauehave iudged Israel in Mizpeh.
1. Some thinke, that there he put the Idolaters to death, and in that sense is saide to hauehave iudged Israel. Hieron. 2. Some, that there he compounded the controuersies, and determined the causes and strifes among the people. Vatab. 3. Some, that he is said now to iudge them, because they submit themselues to his gouernment, and with one common consent receiue him for their Iudge and Magistrate. Osiand. Mar. 4. But beside these interpretations, he is most of all saide to iudge them, because he beganne now to reforme both the Church and Commonwealth, which were out of course, as it appeareth, 1. Chron. 9.22. Iun. Borr.
10. Quest. v. 9. Of the sucking lambe which Samuel offered.
1. Some thinke, that Samuel offered not this sacrifice himselfe, but by the hands of some of the Priests: for he was not a Priest, but a Leuite, and had the charge to open and shut the doores. c. 3. R. Ben Gerson. Vatab. But as yet Samuel was not publikely called to the office of a Prophet, when beeing brought vp vnderunder Eli, he was employed about the doores of the Temple: and though he were but a Leuite, and so ordinarily was not to offer sacrifice; yet by the extraordinarie calling of a Prophet, he had warrant to doe it: and therefore it is said afterward, v. 17. that he built an altar vntounto God. So the Prophet Elias also offered sacrifice, 1. king. 18. this is also the opinion of D. Kimchi. 2. It seemeth that Samuel beeing in hast, did not performe at this time all the ceremonies of the Law, God accepting rather of his faith and obedience, then looking to the externall rite: Pellican. for in eueryevery burnt offering, the skinne was first taken off, and was due vntounto the Priest. Levit. 7.4. 3. This sucking lambe was a signe of the true lambe Christ Iesus, by whome we hauehave deliuerance, and victorie ouer our spirituall aduersaries, as here the Israelites against the Philistims. Pellican.
11. Quest. v. 10. Of the discomfiting of the Philistims.
1. Three things doe set forth and commend the greatnes of this victorie: first, the people were now vnprepared, and vnarmed, gathered together in common praier and supplication, and their enemies came vponupon them vnlooked for, and on the sudden: Ioseph. then they vsed no carnall weapons, or outward defense, but Samuel onelyonly offered a sacrifice, and praied for them: thirdly, God did discomfite them from heauen: the earth vnderunder them trembled, and they fell, the thunder astonished them, the lightning blasted them. Ioseph. 2. Like vntounto this victorie, was that which God gaue vntounto Barak and Deborah against Sisera, Iud. 5. when the starres fought in their courses, and that of Ioshuah, when the Lord cast downe stones vponupon his enemies. Iosh. 10.10. Borr.
12. Quest. v. 12. Of the word Shen.
1. The most make it the proper name of a place, and call it Shen; the Chalde Sinai, and thus read; he pitched a stone betweene Mizpeh and Shen: sic Ar. Vatab. Lat. with others. 2. But I rather assent vntounto Iunius, which translateth it scopulum, a rocke, or rather the crag of a rocke; which hangeth ouer like a tooth, for so shen signifieth: and so Pagnine here readeth: and it appeareth to be so vponupon these reasons: 1. because this word shen is so taken, c. 14.5. 2. in the former v. the name of this rocke is set downe, it is there called Bethcar: and hereunto Iosephus consenteth, who saith, that this stone was set vp among the Coreans (whence Bethcar hath the name) in the coasts of the Philistims.
13. Quest. v. 13. How it is said, the Philistims came no more into the coasts of Israel all the daies of Samuel.
While Samuel liued, Saul beeing king, the Israelites were much anoyed by the Philistims, as is shewed in the 13. and 14. chapters: therefore this must so be vnderstood, that the Philistims inuaded not Israel to inlarge their bounds,Reconcil. and to take from them their cities, nor yet obtained any victorie ouer Israel: yet the Philistims had their garrisons, and maintained and kept that which they had gotten: as it is euident, c. 10.5. and 13.3. Iun. But after Samuels death they preuailed against Saul and Israel, and dispossessed the Israelites of their cities, and the Philistims came & dwelt in them. c. 31.7.
14. Quest. v. 15. How Samuel is said to hauehave iudged Israel all the daies of his life, seeing while he liued Saul was made king.
1. Although Saul were anointed king by Samuel, who liued diuers yeares after Sauls election to the kingdome;Reconcil. yet Samuel altogether gaue not ouer the regiment, but continually watched ouer the people, to direct them in the waies of the Lord. Osiand. 2. And therefore Saul and Samuel are ioyned together, c. 11.7. Whosoeuer commeth not after Saul and Samuel, so shall his oxen be serued: hereof also it is, that Act. 13.21. fourtie yeares of gouernment are giuen vntounto Saul and Samuel ioyntly, as hauing one common and ioynt administration of the kingdome.
15. Quest. v. 15. Of Samuels visiting of Bethel.
Iunius readeth appellatiuely the house of God, which was now at Kiriathiearim, where the Arke was, whether the people resorted thrise in the yeare at the solemne feasts, where it is like that Samuel was present to iudge and determine their causes. So is Bethel taken for the house of God, Iud. 20.18. as it is called beth Iehovah, the house of Iehouah, c. 3.15. so also c. 10.3. three men are saide to goe vp to God to Bethel, that is, to the house of God: for seeing the people had recourse and flocked to that place, where the Arke was, it is not like, that Samuel would omit to visit it in his circuit. This reading for these reasons is to be preferred, before the vsuall interpretation, which taketh Bethel for a proper name here.
16. Quest. v. 17. Of Samuels retiring to Ramah.
1. Some read for Ramah, Ramatha, Chald. Lat. some Armathaim, Sep. but the name of the citie is Ramah, Iosh. 18.25. Ramatha is the Hebrue inflexion of the word in construction, with the paragogical addition of the letter he, in the ende. 2. But here this doubt ariseth, how Samuel could absent himselfe from the Lords house, & keepe at Ramah, seeing he was consecrated vntounto God by his mother, during his life, c. 1.28. Some thinke, that it was lawfull for Samuel, when the time of his ministerie and seruice was ouer, to goe vntounto his owne house: Pellican. but Annahs vow was more strict, for she did giuegive him so vntounto the Lord, that he should abide there for euer, c. 1.22. and if he had departed from the Lords house, when his course of seruing had beene past, he had beene no more tied, then other common Leuites. 3. Therefore the better solution is, that so long as the house of God was knowne to be at Shiloh, Samuel was bound vntounto that place by his vow: but now Shiloh beeing desolate, and no certaine place appointed of God, where the Arke should be setled, Samuel in that behalfe was freed of his vow, with the which, necessitie in this case dispensed. Borr. The like we read of the sonnes of Rechab, who were bound by their fathers vowe to dwell in tents: yet in case of necessitie, when the host of the Chaldeans had inuaded the land, they went to dwell in Ierusalem for feare of the enemie. Ierem. 35.11. 4. Further it may be answered, that vowes so long hold, till Gods pleasure be otherwise knowne: Samuel beeing now called to be a Iudge, could not be confined to a certaine place: God therefore dispensed with that vow. Mar.
17. Quest. v. 17. Where Samuel built the altar.
1. Because it was not lawfull by the law to offer any sacrifice, but before the Lord, in the place which the Lord should choose, Deut. 12.14. and consequently to build no altar but there: therefore Iunius referreth these words, also he built an altar there vntounto the Lord, vntounto the antecedent furthest of, namely, the house of God: as the like is found in diuerse places of the Scripture: as Gen. 10.12. Resen also betweene Niniveh and Caleh: this is a great citie: that is, Niniveh: and, 1. Sam. 27.8. Then Dauid and his men inuaded the Geshurites, and the Girzites, and the Amalekites: for they (that is, the two first named) inhabited the land from the beginning. But against this exposition, these reasons may be alleadged: 1. because in none of these places giuen in instance, nor in any other, which can be produced, the further antecedent, is so farre remooued, by so many clauses comming betweene, as in this place, two whole verses almost beeing inserted betweene Bethel, or the house of God, and these words. 2. for that in those places, the necessitie of the sense enforceth such relation to be had to the precedent part furthest off: but there is no such necessitie here. 3. the restrictiue or limiting particle shun there, beeing twice repeated before in this verse, and applyed to Ramah, sheweth that it should be so takē here: there was his house, and there he iudged Israel, and he built an altar there vntounto the Lord, &c. 2. Therefore the best answer is, that because there was yet no certaine place appointed, where the Arke should continue, it remaining at this time in a priuate mans house: Pellican. and for that the Tabernacle, to the doore whereof the sacrifices by the law were appointed to be brought, Levit. 17.3. and the Arke were now asunder, and in diuers places; Samuel might hauehave this libertie to build an altar at Ramah: especially considering that he was a Prophet, and did it by a propheticall instinct: Osiander. Mar. as Elias the Prophet built an altar, 1. king. 18. And seeing the Arke was remooued from place to place, as appeareth c. 14.18. if an altar could not be built, but where the Arke was for the time present, it is not vnlike, but that the Arke of God might be sometime remooued to Ramah: as Saul hauing the Arke in the campe, there erected an altar. c. 14.35. But I rather insist vponupon the two former answers, the divulsion and seperation of the Arke from the Tabernacle, no certen place beeing yet appointed for the resiance of the Arke, and the propheticall and extraordinarie direction, that Samuel had.