Harmony Upon 1 Samuel, Chapter 12
CHAP. XII.
1. Quest. v. 1. Of Samuels purging of himselfe.
1. SAmuel thought it fit to cleare himselfe, before he dismissed the people, least that afterward, when the administration of the kingdome should not be altogether answerable vntounto the peoples expectation, they might alleadge that they were prouoked and vrged by the vniust gouernment vnderunder Samuel and his sonnes, to aske a king: therefore he would cleare himselfe and his gouernment before the people. Osiand. 2. Because they seemed to reioyce in their new elected king, with a carnall and immoderate ioy, he thought it fit to allay and temper their ioy, by calling to remembrance how they had sinned against God, in the manner of asking a king. Pellican. 3. And withall by clearing himselfe of all wrong and oppression done vntounto them, he doth by the way taxe their ingratitude, that were wearie of so good and vpright a Magistrate. Borr. 4. Likewise Samuel maketh this Apologie in respect of the new king, that it might be a president and patterne for him to follow. Pellican.
2. Quest. v. 2. Of Samuels age: he saith, I am old and gray headed.
1. Some of the Hebrewes thinke that Samuel exceeded not the age of 52. yeares when he died: but that can not be▪ for if Samuel, as Iosephus thinketh, liued 18 yeares after Saul was king, lib. 6. in fine, and yet in the beginning of his kingdome was gray headed, and had sonnes fit for gouernment, then if his whole age were but 52. we must hauehave Samuel gray headed at 34. yeares, and then to hauehave children fit to beare office. 2. Therefore it is more probable that Samuel was at this time 52. yeare old at the least, and that he liued more 18. yeares vnderunder Saul, and might be about 70. yeares of age in all. Iosephus seemeth to fauour the first opinion: for he thinketh that Samuel was but 12. yeare old, when the Lord first appeared vntounto him, c. 3. not long after that Eli died: & he saith that Samuel iudged Israel 12. yeares alone, and 18. yeares with Saul, lib. 6. c. 14. all makes but 42. yeares. But after Eli his death, the Arke was 20. yeares in Kiriathiearim, c. 7.2. not long before Saul was made king: and whereas immediately after Eli his 40. yeares, Samuel and Saul succeeded 40. yeares more, Act. 13.21. if this time be deuided, and halfe of it giuen to Samuel, halfe to Saul: Samuel should not be aboue 32. yeare old, when Saul was desired to be king: but the Scripture saith, that Samuel was then become old. chap. 8.1. Therfore it is not probable, that Samuel was then but twelue yeare old: or els we must make a longer space betweene Gods first appearing to Samuel and Eli his death. 3. Here then are some things certen, some vncerten. First, it is vncerten how old Samuel was when Eli died: secondly it is vncerten, how long Samuel and Saul gouerned Israel. But it is certen, that Samuel and Saul betweene them had but 40. yeares, Act. 13.21. as may also be gathered by casting of the yeares from the departure of the children of Israel out of Egypt, which vntounto the 4. yeare of Salomons raigne were 480. yeares, 1. king. 6.1. reckened thus: 40. yeares in the wildernes, 17. yeares vnderunder Ioshua, 299. vnderunder the Iudges, 80. vnderunder Eli, Samuel, & Saul, 40. vnderunder Dauid, and 4. yeares of Salomons raigne: which make 480. yeares. It is likewise certen, that Samuel iudged Israel after Eli before Saul, at the least 20. yeares, c. 7.2. It is like then, that he was more then 12. yeare old when Eli died, & at the least 50. or more, when he substituted his sonnes. His whole age then could not be so little, as 52. yeares, as some Hebrewes surmise. Pellic. 4. And further some thinke; as Peter Mar. in c. 1. that Samuel was borne in the 366. yeare after the comming of Israel out of Egypt: for whereas from thence to the building of the Temple in the 4. yeare of Salomon, were but 480. yeares, 1. king. 6.1. of which time Dauid raigned 40. saue foure: Samuel and Saul twentie betweene them: whereof giuing vntounto Saul 20. yeares of those fourtie, there will be 60. yeares wanting, foure abated of the saide summe of 480. then was Samuel borne in 366. yeare. 50. yeare old at the least when Sauls 20. yeare began, which falleth in the 424. yeare: 60. yeares before the building of their Temple by Salomon. See more of this, c. 14. qu. 2.
3. Quest. v. 2. In what sense Samuel saith, my sonnes are among you.
1. Some thinke, he maketh mention of his sonnes, that they were among them, readie to be consulted with in their waightie affaires, their king beeing not yet so well entred, and experienced in the busines of the kingdome: Pellican. Vatab. but it is not like, that Samuel would sende the people for counsell to his sonnes, both because they had now a King appointed to gouerne them, and for that his sonnes were offensiue for their euill gouernement. 2. Some thinke, that Samuel doth by making this mention, taxe the people for their ingratitude, that might better hauehave accepted of the sonnes for their fathers sake: and if they were faultie, to hauehave sought their amendment, rather then a change and innouation of the state. Borr. But Samuel then should hauehave shewed some discontentment, that his sonnes did not succeede him in the gouernment, wherewith notwithstanding he was willing and well pleased, submitting himselfe to Gods good pleasure. 3. Therefore Samuels meaning was this, that now in the determining of the gouernment of his house, which he resigned by reason of his age, and his sonnes also were now as priuate men, a king beeing appointed: he is willing to giuegive vp a reckoning and account as it were of his stewardship among them. Iun. As also, as he purgeth himselfe, so he is willing that his sonnes should giuegive account of their gouernment, who were now in their hands and power, and they might proceede against them as they desired. Osiand.
4. Quest. v. 3. Whome Samuel meaneth, saying, before his Anoynted.
1. Some thinke that vnderunder the type of Saul the Anoynted king, he vnderstandeth the Messiah, the Anointed of God, whome the Lord hath appointed to be Iudge of the world, and before whome we must giuegive account of all our doings. Borr. But it is euident, v. 5. where he saith, his Anointed is witnesse this day, that he meaneth Saul there present, in whose hearing he made this Apologie: and in the same sense Dauid calleth Saul the Lords Anoynted. c. 24.7. Iun. 2. Now Samuel maketh speciall mention of Saul in these regards, both in respect of himselfe, namely Saul, that he might hauehave here a patterne, how to gouerne the people vprightly and iustly without oppression: Pellican. as also in respect of the people, that they might see what difference there was, as they should afterward finde between the vpright and indifferent gouernment, which they had enioyed vnderunder their Iudges, and the hard seruice, which they should feele vnderunder some of their kings, as he had foretold them before, c. 8. Borr. As also Samuel by this meanes prouideth for his owne credit, which it is lawfull to preserue, least in time to come his gouernment might hauehave beene accused and traduced. Osiand.
5. Quest. v. 3. Of these words of Samuel, that I should hide mine eies for it.
1. Some doe vnderstand it of the person: that I should winke at him: Vatab. or turne mine eyes away from him in iudgement. Chald. 2. Some referre it to the sinne, that I should winke at his offence, and suffer it to passe vnpunished. Osiand. 3. Some applie it to the innocent …, that I should turne away my countenance from hearing his cause. Pellican. 4. But the best interpretation is, to vnderstand it of the gift, that I should hide mine eyes therewith, or for it: Iun. as it is said, Deut. 16.19. That the reward blindeth the eyes of the wise. Borr.
6. Quest. v. 8. How Moses and Aaron caused the people to dwell in the place.
1. Whereas Moses and Aaron died before the people came into the land of Canaan, some doe vnderstand it of the law and doctrine, and the true worship of God, which Moses and Aaron taught the people, whereby they obtained the promised land. Vatab. Borr. 2. But it is better vnderstood of the actuall possession of some part of the land, which the Israelites possessed beyond Iordan, which they subdued and inherited vnderunder Moses: Iun. as also, because Moses substituted and appointed Ioshuah in his place while he liued, who gaue vntounto the people possession of the rest of the land. Osiand.
7. Quest. v. 11. Which of the Iudges Bedan was.
1. The Septuag. translate, Barack: beeing deceiued by the similitude of the letters: for betweene daleth, and rhe, there is no great difference in the Hebrew characters. But the order of the names admitteth not this interpretation: for Ierubbaal, which was Gedeon, is here set before Bedan, but Barack was before Gedeon. 2. The Chalde taketh it for Samson, and so Hierome. in his traditions vponupon this place: and some deriue it, as though it should be contracted of ben dan, the sonne of Dan: Pellican. or be dan, in Dan, or of Dan: Osiand. for Samson was of Dan: so also Bor. Genevens. but the order of time is against this sense: here Bedan is placed before Iiptah, but Samson followed Iiptah many yeares after. 3. Therefore Iunius opinion is more probable, who thinketh that this Bedan was Iair the Menashite, Iudg. 10.3. which is agreeable to the order of time here obserued, for he was before Iipthah: and there is one Bedan of Macher of Menasseh mentioned, 1. Chron. 7.17. who might be called Bedan beside his ordinarie name by way of distinction, because there was an elder Iair, Numb. 32.41. of Manasseh, of whome certaine townes were called Havoth Iair. sic Iun.
8. Quest. v. 14. Of the meaning of these words, both ye and your king shall continue, following the Lord, &c.
1. The most read thus, both ye and your King, &c. shall follow the Lord your God, &c. G. or, shall be after the Lord. V. A.P. that is, shall continue in his worship. Cald. he will keepe you in his feare. Osiand. But the distinction comming betweene, doth separate these words, after the Lord, from the former clause, both ye shall be, and your king. 2. Therefore the best reading is this, then ye shall be (that is, continue, and your King) following Iehovah your God: that is, so long as you obey him, and feare him: Iun. so that this sentence containeth both the promise, ye shall continue, and the condition, if ye follow the Lord: otherwise, it should be a repetition of the same thing, if ye heare his voice, and rebell not against his word, both ye and your king shall follow the Lord: which were as much in effect, as to say, if ye obey and follow him, ye shall follow him.
9. Quest. v. 15. How the hand of God should be vponupon their fathers.
1. The Septuag. vnderstand and so read, vponupon your king: and so the Hebrewes, by fathers, vnderstand their kings. Pellican. Vatab. some, their kings and Priests, and other gouernours. Borr. 2. But the better reading is, the hand of God shall be against you, as against your fathers: Chald. Iun. Osiand. that as their fathers were punished aforetime for their rebellion, so should they also, if they continued in their fathers steppes.
10. Quest. v. 17. Of the thunder and raine which Samuel called for in the time of wheat haruest.
1. Though it be no strange thing with vsus, for thunder and raine to come in haruest, because it falleth in autumne: yet in that countrey it was not vsuall, both because their climate is hotter then ours, and their wheat haruest was in the heat, and middes of Summer: when the parching heate of the Sunne consumed and dried vp the exhalations and vapours, whereof the thunder and raine was engendred. Borr. 2. Some of the Hebrewes thinke, that in that countrey it raineth not from the middes of March vntounto October: but that is not like, because the Scripture maketh mention of the first and latter raine: others of them affirme, that it neuer raineth there in the time of haruest, and that is like. 3. Beside the raine and thunder was the more strange, because it came then, when it was a faire day, and they were in their wheate haruest, when there was no likelihood of thunder and raine: Iun. as it was a faire sun-shine morning when it rained fire and brimstone vponupon Sodome: for it is saide, that the Sunne did rise vponupon the earth, when Lot entred into Zoar, Gen. 19.23.
11. Quest. Why Samuel called for thunder and raine.
1. Hereby the Lord shewed his power, and the people saw their foolishnes, in not beeing contented to hauehave such a mightie God for their protectour, who could with thunder and raine fight for them against their enemies, as he did for Israel against the hoast of Pharaoh, and not long before this against the Philistims. c. 7. And beside it appeared what small reason they had to be wearie of Samuels gouernment, who by his praier could fetch downe raine and thunder from heauen. Pellican. 2. In these two signes the Lord shewed his merciemercy and iudgement: the raine is for the most part a signe of his merciemercy, and the thunder and lightning of his iudgement: Borr. and as raine doth mitigate the heate and rage of the lightning, which otherwise were like to make a combustion, so the Lords iudgements are tempered with merciemercy. 3. But it will be obiected, that by this meanes their haruest was hindered, and their fruits of the earth, beeing now ripe for the sicle, by this storme and tempest spoyled: the answer is, that it is like this tempest was not generall, and so did no great harme: and though it did, the Prophet was to hauehave greater regard of their soules, to bring them to repentance, and acknowledgement of their sinne, then of their bodies. Osiand.
12. Quest. v. 19. How the people sinned in asking a King.
Seeing it is said before, that the Lord had chosen Saul, c. 10.24. as Samuel saith, See you not him, whome the Lord hath chosen, that there is none like him among all the people: how are the people guiltie of sinne? seeing their request stoode with the will of God?Reconcil. the answer is, that although God had decreed to giuegive them a King, yet the occasion that mooued them was not good: they failed in the manner, bewraying not onelyonly an vngratefull minde toward Samuel, but a diffident and distrustfull heart toward God, as is before shewed, chap. 8. quest. 2. like as it stood with the counsell and determinate purpose of God, that Christ should be deliuered vp to die for the world, Act. 2.23. yet Iudas sinne was no whit the lesse in betraying him.
13. Quest. v. 22. Of these words of Samuel, It hath pleased the Lord to make you his people.
1. Some read, God hath sworne: L. hath begunne: Pellican. but the better reading is, it hath pleased God, Iun. Chald. or, God would make you his people: Vatab. for neither did God now beginne to make them his people, neither is there here any oath mentioned. 2. So that God did choose them for his people, not of their merits, but of his owne merciemercy. Genev. Pellican. So Moses often protested vntounto the people: as Deut. 7.7. The Lord did not set his louelove vponupon you, nor choose you, because ye were more in number then any people, &c. but because the Lord loued you, and because he would keepe the oth which he had sworne to your fathers. So Deut. 9.5. Thou entrest not to inherit the land for thy righteousnes, or for thy vpright heart, but for the wickednes of those nations, &c. and that might performe the word, which the Lord thy God sware, &c. Then if the temporall election of the Israelites issued out of Gods meere grace and fauour toward them: much more is our eternall election grounded onelyonly vponupon the grace of God, without any foresight and respect vntounto our workes: as the Apostle teacheth vponupon the example of Iaakob and Esau, that the purpose of God might remaine, according to election, not by workes, but by him that calleth. Rom. 9.12. And againe, Who hath predestinate vsus to be adopted through Iesus Christ vntounto himselfe, according to the good pleasure of his will. Eph. 1.5. No other reason can be yeilded, why the Lord elected those which shall be saued in Christ, but the good will and pleasure of God. By this then it appeareth, how erroneous that assertion of the Rhemists is, that Christ appointeth not by his absolute and eternall election, men so to be partakers of the fruit of his redemption, without any condition or respect of their owne workes, obedience, or free-will: but with this conditional, alwaies, if men will obey him. Annotat. in Hebr. 5. sect. 7. God indeede conditioneth and couenanteth on his part, to giuegive grace, faith, and obedience to all them, whome he electeth in Christ: as the Apostle speaketh, We are his workemanship created in Christ Iesus vntounto good workes, which God hath ordained, that we should walke in them, Eph. 2.10. but the decree of election is not grounded vponupon any such condition, respect, or foresight of our workes and faith: for then contrarie to the Apostle, Rom. 9.15. it should be in him that willeth, and runneth, and not in God that sheweth merciemercy.
14. Quest. v. 23. Whether Samuel should hauehave sinned, if he had ceased to pray for the people, and to shew them the good way.
1. There are sinnes of omission, when a dutie commanded, is left vndone; as there are sinnes of commission, when things are committed which are vnlawfull and forbidden to be done: of duties omitted, some are priuate, and in them there is lesse daunger, some are publike, the omitting whereof is a losse and hindrance to many, and the default herein is more grieuous and offensiue. And of these duties some concerne the ciuill and politike state, as the administration of iustice, some the spirituall estate & condition of the soule, as in teaching and instructing, and preaching the word. And of all other the omission of these duties is most displeasing to God, discommodious to his Church, and dangerous to their soule, by wome the default is committed. And therefore Samuel saith here in direct tearmes, farre be it from me, that I should sinne against the Lord, and cease praying for you: yea, I will instruct you in the good and right way. Samuel confesseth he should hauehave sinned, if he ceased or intermitted to pray for thē and teach them, and to execute his Propheticall office among them: as the Apostle saith, Woe is me if I preach not the Gospel, 1. Cor. 9.16. 2. If such necessitie be laid vponupon Prophets and Apostles then, and Pastors and Ministers now to preach the Gospel:Whether the preaching of the word be a necessary part of sanctifying the Sabbath. doth it not follow, that eueryevery Pastor in his particular charge, is bound to preach vntounto his people continually, and to sanctifie the Lords day with them in preaching the word: and that a Pastor beeing not necessarily letted, omitting to preach, doth not hallow the Lords day, as the Lord requireth: and will it not follow vponupon Samuels conclusion, that whosoeuer ceaseth to pray, and preach for and to his people (especially vponupon the Lords day, which is consecrated to those exercises) therein sinneth? This position then, that eueryevery Pastor, not necessarily absent, or otherwise necessarily letted, is bound to pray with, and preach to his people eueryevery Lords day, and in omitting these duties vnhalloweth for his part, that sacred day: it may be iustified by the word of God, and by the continuall practise of the Church.
For, the Lord saith by his Prophet, If the watchman see the sword comming, and blow not the trumpet, and the people be not warned: if the sword come and take any person from among them, he is taken for his iniquitie: but his blood will I require at the watchmans hand. Ezech. 33.6, 7. When should the Minister blow the trumpet, but vpō the Lords day, which is as it were the feast of blowing the trumpet of the word of God: and is there not feare of Gods iudgements continually, and doth not the Pastor daily see the Lords sword drawne out against sinne: if he then spare to tell the people thereof, his danger is great. Moses was read and preached in the Synagogues eueryevery Sabboth day, Act. 15.21. S. Paul saith, Necessitie is laide vponupon me, and woe if I preach not the Gospel. The Prophet saith,1. Cor. 9.16. Cursed is he that doth the worke of God negligently, Ierem. 48.10. S. Peter is an ensample to all good Pastors, who saith, I thinke it meete as long as I am in this tabernacle, to stirre you vp by putting you in remembrance, 2. Pet. 1.13. For if parents are bound to whet vponupon their children the law of God, Deuter. 6.7. often to inculcate vntounto them the Lords commaundements: much more is it the dutie of the Pastor: if bodily almes is not to be deferred till to morrow, if we now hauehave it, Proverb. 2.28. how much more is not spirituall almes to be deferred.
Further, if a Pastor preach not vntounto his people, where he is not letted by necessarie absence, publike imployment, or sicknes and infirmitie, and so is staied by the hand of God, by his priuate necessary affaires beeing abroad, or by the publike busines of the Church: what is the cause of his not preaching? either it is his want of abilitie, and then he is an intruder, or if he can and will not, it is his want of zeale, and sheweth idlenes and negligence, which in Gods busines is accursed, as the Prophet saith; or he would and can not, by reason of many Churches, which he hath cure and charge of, which proceedeth of greedines and couetousnes: so then, which soeuer of these causes is pretended, whether it be the ignorant, idle, or couetous Pastor, he can not be excused in leauing such a principall dutie vndone vponupon the Lords day: for eueryevery one according to his place is to sanctifie the Lords day: he that is taught, sanctifieth it in hearing the word reuerently, & communicating with the praiers of the Church deuoutly: but he that teacheth must sanctifie the Lords day, not as one of the sheepe, but as a Pastor, not as an hearer, but as a teacher: or els he sanctifieth it not, as he ought: and his fault and negligence is so much the greater, because he onelyonly doth not faile in sanctifying the Lords day himselfe, but is the occasion that others sanctifie it not, as they would and might, by hearing the word preached.
I doe reuerence in this behalfe that worthie Canon of the Trullan Councell: Oportet eos, qui praesunt Ecclesiis, omnibus quidem diebus, sed maxime dominicis, populum docere pietatis eloquia, ex divina scriptura colligentes iudicia veritatis: They which are set ouer the Churches ought vponupon all daies, but most of all the Lords daies, teach the people, the precepts of pietie, gathering out of the Scripture the iudgemēts of truth. Trul. c. 19. Augustine hath an excellent reason to shew the necessitie of the often preaching of the word: Certissime scitote fratres, quia qualis est caro, quae post multos dies percipit cibum, talis est anima, quae non assidue pascitur verbo dei: &c. Know ye brethren for a certentie, that as the flesh is, which after many daies receiueth food, such is the soule which is not continually fed with Gods word. de Temp. Serm. 56. Origen long before him saide, In nostro dominico die semper pluit Dominus Manna de coelo: In our Lords day, the Lord alwaies raineth Manna from heauen. hom. 7. in Exod. Who will not embrace that worthie saying ascribed to Damasus: Omnis negligenter pascens toties sibi commendatum dominicum gregem, convincitur summum non amare pastorem, nec eius se velle discipulum fieri, cuius exempla negligit imitari. EueryEvery one negligently feeding the Lords flocke so often commended vntounto him, is conuinced not to louelove the cheife shepheard, and that he will not become his disciple, whose example he neglecteth to imitate.
Thus it appeareth by the Scripture, and by the practise of the Church, what necessitie is laid vponupon preaching, and what curse hangeth ouer them, that are negligent in the Lords worke, & that eueryevery Lords day the spirituall Manna of Gods word should raine downe vponupon the people. It pitieth my heart therefore, that some men should so much forget themselues, as to call them Sabbatarians, which require this dutie at the Pastours hands, to sanctifie the Lords day continually with the preaching of the word of God: and further are not afraid, to call these positions, and the like, as that the Lords day must necessarily be kept now of all Christians: that it is not lawfull to vse the seauenth day to any other ende, but to the holy and sanctified ende, to the which the Lord appointed it: that we be restrained vponupon the Sabbath day from worke, both hand and foote, as the Iewes were: that the Church hath no authoritie to set vp any day like to the Sabbath day: these and the like conclusions, one is not ashamed to call, Sabbatarian errors, and impieties: more then either Iewish or Popish superstition: a new Idol: noisome doctrines, tending to schisme and sedition: yea, hereticall assertions. Let such an one take heede, how he raile vponupon Gods ordinance and institution, which can not be too much honoured: and howsoeuer he may turne his penne in his heat against his brethren, let him not oppose himselfe against the sacred institution of God in the Sabbath, as he hopeth one day to enioy the euerlasting Sabboth.