Harmony Upon 1 Samuel, Chapter 15
CHAP. XV.
1. Quest. Why God is called the Lord of hoasts.
GOd is called the Lord of hoasts, whome all the hoast and armies of the creatures, both in heauen and earth doe serue, and are at his becke: as Isa. 40.26. He bringeth out their armies by number, ond calleth them by their names. This title is giuen vntounto God in Scripture, vponupon foure principall occasions. 1. To shew, that none other God is to be worshipped, beside the Almightie Creator and soueraigne Commander of all creatures: as c. 1.3. Elkanah is saide to worship and sacrifice vntounto the Lord of hoasts: and this reason the Prophet Isai alleadgeth, c. 40.25. that they should not liken God to any thing, nor make any similitude of him: To whome will you liken me, &c. behold, who hath created all these things?
2. It is vsed as a perswasion to obedience, that we should serue the Lord of hoasts, whome all creatures readily obey: as the Prophet reproouing the disobedience of the people of Israel, comparing them to a vineyard, that brought forth wild grapes, saith, The vineyard of the Lord of hoasts, is the house of Israel, Isa. 5.7. This vineyard should hauehave brought forth fruit vntounto the Lord the husbandman thereof: as the great vineyard of the world, in so many hoasts and armies of the creatures, doth seruice vntounto the great Lord.
3. This title is giuen to God shewing his omnipotencie, and then vsed, when the seruants of God ground their requests vponupon his power and abilitie to performe: as deuout Annah beeing barren, praying for a sonne, calleth God, Lord of hoasts, c. 1.11. to whome nothing was hard, or impossible.
4. This title sheweth the power of God, in iudging of his enemies: as Ier. 11.20. O Lord of hoasts, that iudgest righteously, &c. let me see thy vengeance vponupon them. And in this sense is God called the Lord of hoasts, which now was determined to take reuenge of the Amalekites for the iniuries which they had done vntounto his people, when they came out of Egypt. It might also assure Saul of Gods helpe and assistance against these enemies of God, seeing he did fight the battell of the Lord of hoasts.
2. Quest. v. 2. Of the iniuries and wrongs which the Amalekites offered vntounto the Israelites in the desert.
1. Hierome in his traditions, reporteth this to be the opinion of some Hebrewes, that the Amalekites did set vponupon those, which were kept out of the campe for their vncleannes: and that they did cut off their circumcision in derision thereof: but the Amalekites rage was more generall, then onelyonly to worke vponupon a few seperated from the campe, for their legall impurities. 2. Therefore, there was a double assault of the Amalekites vponupon the Israelites: one was subtill and secret, by laying waite for them by the way in smiting all the feeble persons among them, the women, children, old and impotent persons, that came hindmost in the campe: Pellican. as may be gathered, Deuter. 25.18. The other assault was publike, when they encountred with Ioshuah, and bid him battell, Exod. 17. and so would hauehave letted and hindred them from going into the land of Canaan. Osiand. 3. And this their cruell attempt against Israel, is amplified by two circumstances: first, because the Amalekites were not prouoked by any wrōg or iniurie offered on the part of Israel: Pellican. the other, that they persecuted them, which were alreadie afflicted, beeing feeble and wearied with the way. Borr.
3. Quest. v. 3. How it standeth with Gods iustice, that man and woman, infant and suckling, oxe and asse, are commanded to be slaine.
1. Gods iustice appeared herein, who punisheth the wickednes of the fathers in their vngodly posteritie: as their fathers had afflicted Israel, so their seede stil continued enemies to Gods people: therefore because they abused Gods long suffering and patience, the Lord iustly giueth them ouer, and all that belongeth vntounto them to the sword. Osiand. 2. Beside it pleased God to make this an example of his vengeance vponupon those, which deale cruelly with his people: Genevens. that as in a Common-wealth seueritie is iustly shewed vponupon some, that all may receiue warning by it; so the Lord in the administration of the great Commonwealth of the world, doth exemplifie some for the instruction of others. 3. And as for Saul, it was no crueltie in him to execute Gods commandement: for although the second table say, Thou shalt not kill, yet because the second table is subordinate to the first, he is not guiltie of killing, whome the Lord biddeth kill, whom we are commanded in the first table to obey: Borr. like as the inferiour minister and executioner of iustice, transgresseth not the law, beeing appointed by the Magistrate to doe it. 4. So Saul thought it no cruell part, to put them all to the sword; first because they were professed enemies to the Church of God, secondly because the Lord had so commanded. Ioseph. lib. 6. cap. 8.
4. Quest. v. 4. Of the place where Saul mustred his men.
1. Some, doe make this word telaim, an appellatiue, signifying lambes: and the Chalde vnderstandeth it of the paschal lambes: others, of the lambes which eueryevery one brought, whereby their number was knowne, because the Iewes doe hold,Iewes surmises. that it was not lawfull for them to be numbred by their persons. ex Vatab. Pellican. But this is a fabulous conceit: for Moses numbred them by their names, man by man: or by their heads or polles, Numb. 1.2. and if it were vnlawfull to number their persons, why should they be numbred rather by lambes, then by their halfe shekels, which eueryevery man gaue, as they hauehave a president in Moses, Exod. 30.13. 2. Some read, he numbred them as lambes, Lat. Pellic. that is, without any choice: but the word is batelaim, not cetelaim: in or with lambes, not as lambes: and it is not like but that Saul taking such an hard interprise in hand, to go and roote out an whole nation, would take the choisest, and ablest men. 3. Therefore this is rather a proper name, that the people were assembled in the fields adioyning to Telem a towne of Iudah. Iosh. 15.24. 4. Iosephus following the Septuagint readeth corruptly, for Telaim, Gilgala.
5. Quest. Of the number of men, that Saul gathered together for this battell against Amalek.
1. Iosephus saith, there were 40. thousand of Israel, and 30. thousand of Iudah, wherein he cōmitteth a double error, both in lessening the nūber of Israel, which were 200. thousand, and augmenting the number of the tribe of Iudah, which was but ten thousand. 2. The tribe of Iudah is rehearsed apart, some thinke because they were the slowest in this seruice, Pellican. some, because they were the most valiant in battell, and the more populous tribe: Osiand. but the best reason is yeilded before, c. 11.6. because they of Iudah confined vponupon the Philistims, and so were emploied in defending of their coasts, and could not spare so many men for their number, as the rest of the tribes. Iun.
6. Quest. v. 5. Why Saul did choose to sight with Amalek in the valley.
1. Some doe read, he did lay waite by the riuer, L.P. or set watch by the riuer. Ioseph. following the Septuag. Genev. but it is better translated, he did skirmish or contend, Iun. Pag. for the word here vsed iareb, commeth not of arab, to lay waite, but of rhub, to contend: and though nachal signifie both a valley, and a brooke or riuer, which vseth to runne in the valley, yet it is most like it was in the valley, which was a fitter place to encampe in then by the riuer. 2. Now the reason why Saul encamped in the valley, was not, either because he was somewhat doubtfull what to doe, and so slacked the time, as some of the Hebrewes:Hebrewes surmises. or so much to lie in waite for the Amalekites, and so to surprise them both by open battel, and by secret ambushments, Pellican. Ioseph. but because the Kenites, whome he wished to auoid, dwelt in the hills in the way to Amalek. Numb. 24.21. Iun. he declineth the mountaines, least it might hauehave beene preiudiciall to the Kenites.
7. Quest. v. 6. Why and when Saul spake to the Kenites to depart.
1. These Kenites were the nation of whom came Hobab Moses father in law, who is called a Kenite, Iud. 1.16. they dwelt, not some among the tribe of Iudah, some among the Amalekites: Pellic. Osiand. but they dwelt in the south parts of Iudah bordering vponupon Amalek, Iud. 16. they vsed to dwell in tents, and so might conueniently remooue from one place to an other: and of them came the Rechabites in Ieremies time, that dwelt in tents. Ierem. 35. Pellic. 2. Saul spake vntounto them, as soone as he came to the cities & cuntries of Amalek. Some thinke, that Saul was come vp to the principall or chief citie of Amalek, as they doe interpret the former verse: Osisiand. Pellican. but this verse sheweth that it must be vnderstoode of some of the vtmost cities of Amalek, because the Kenites dwelt not so high in the Amalekites countrey, but vponupon the hills in the way thither. Iun. 3. The reason is here rendred, why the Kenites are spared, because they shewed merciemercy to Israel: for Hobab the Kenite did aid them with his counsell, and guided and conducted them in the wildernesse. Exod. 18. Numb. 10.31. So the Amalekites are bequeathed to destruction for their inhumanitie, and vnkindnes toward Israel, and the Kenites for shewing kindnes are spared. 4. And this morally teacheth, that God will not forget the offices and seruices of louelove extended toward his Saints: and that the godly should seperate themselues from the societie and fellowship of the wicked, least they be ouertaken in their iudgements. Osiand.
8. Quest. v. 8. Whether Saul vtterly destroied Amalek.
1. Iosephus thinketh, that Saul put all the Amalekites to the sword, and gaue not ouer till he had made an ende of them all, lib. 6. c. 8. and some other thinke that Saul went ouer all the land of the Amalekites from one side to an other, killing and slaying: Pellican. but this is not true, for afterwards Dauid, while he soiourned among the Philistims inuaded the Amalekites, c. 27.8. and the Amalekites burnt Ziklag, c. 30.1. Dauids citie: therfore Amalek was not thoroughly destroied. 2. Therefore we vnderstand, that Saul onelyonly put those to the sword, which came against him, the king with his people: and whereas it is said, he smote them from Havilah to Shur, that is before Egypt: he describeth not the coast of Arabia, which Saul smote, for Havilah is a countrey of Arabia, and Sur is the vtmost bound thereof toward Egypt, as appeareth, Gen. 25.18. but onelyonly that region, where Saul met with the Amalekites that came against him. Iun.
9. Quest. v. 8. Whether Saul sinned in sparing Agag the king of the Amalekites.
1. Some doe excuse Saul herein, that he might spare Agag, to the intent that he might slay him in the sight of all Israel, as Ioshuah did the fiue kings of the Cananites, causing the people to set their feete vponupon them, Iosh. 10.24. and this may seeme more probable, because Samuel did not reprooue Saul for sparing of the king, but for sauing the best of the cattell: Pellican. but this opinion can not be iustified, for this was contrarie to Gods commandement to spare any man, as it was to hauehave compassion of the cattell. 2. Therefore it beeing agreed vponupon that Saul herein offended, some thinke he did it of a couetous minde, that Agag might bewray vntounto Saul, where his treasure was: as some Hebrewes. Iosephus thinketh he had compassion of him, because he saw him to be a goodly person: but it is like, that Saul did it in a couetous minde, as he saued the best of the cattell: and as Saul against Gods commandement presumed to saue Agag aliue, so the people by his example were bold to take the same course with the best of the cattell. Ioseph.
10. Quest. v. 9. Which of the cattell Saul spared.
1. The word mishenim the Latine corruptly translateth, pepercit vestibus, he spared their garmēts, the Septuag. with as little reason readeth foreign, ferculorum, the messes: the most read pinguibus, the fat beasts: as Chal. Ar. Pag. Genev. but the word is better translated secundarios, the beasts of the second sort: Iun. as the word is taken, 1. Chron. 15.18. where the Leuites of the second order are named.
2. The next word carim, Iunius translateth, ovium duces, the ringleaders of the flocke, that the rest might follow the better: and his reason is, because this word is often in Scripture applied metaphorically to the heades of the people, 2. king. 11.4. but carim properly signifieth lambes, as Psal. 37.20. and Ezech. 39.18. and though by a metaphor it is applied in that sense to men, yet it is here taken in the proper and vsuall sense, mention beeing made of cattell: as the most of the interpreters doe read. V.A.P.B.G.
3. As they saued the King of the men, and the best of the cattell, so also they kept to themselues eueryevery good thing beside of their houshold stuffe, and whatsoeuer was pretious, and to be desired: like as Achan was entised with the sight of the goodly Babylonish garment, and the wedge of gold in Iericho: the like offence Saul here committeth in sauing that, which by the Lord was bequeathed to destruction, as the citie of Iericho was. Pellican.
11. Quest. v. 11. How the Lord is said to repent.
1. God properly is not said to repent, as man repenteth, as v. 29. it is said he repenteth not: but this is spoken to our capacitie, after an humane phrase. Iun. 2. Or God is said to repent, because he so seemeth vntounto vsus to repent, when any thing goeth contrarie to his temporall election. Genevens. 3. He is saide to repent, not in respect of his counsell, which is constant and immutable, euen in things that are mutable: Pellican. but in respect of the thing which is altered and changed, which he so decreed should be changed: Borr. so as Augustine saith, poenitudo Dei est mutandorum immutabilis ratio: the repentance of God, is an vnchangeable course, of things changeable: as here God changed not concerning Saul, for he had decreed that the kingdome should not continue in his posteritie: but Saul changed, in forgetting his dutie and obedience toward God: so Gods decree concerning Saul was vnchangeable, he foresaw that Saul would fall away, and decreed the innouation of the kingdome: but Saul was changeable, and the kingdome changed, Gods decree remained vnchangeable. 4. Further, because repentance is ioyned with greefe: by this is signified the Lords greefe, as it were, for Saul, that by his disobedience had made himselfe vnworthie of the kingdome. Osiand. 5. Man indeede changeth often, because as he himselfe is mutable, so are his counsells: and because things may fall out otherwise, then he thought: but God is both of an immutable nature, and his prescience can not be frustrate or deceiued, neither can any thing fall out otherwise, then he hath decreed. Borr.
12. Quest. v. 12. Of the place which Saul made him in Carmel.
1. Some thinke, that he there set vp a triumphant pillar, or monument of the victorie, Hierom. as taking the honour thereof vntounto himselfe, and not giuing due thanks vntounto God: Osiand. but this Carmel beeing in Iudah, it seemeth that Saul would not hauehave chosen that place, rather then his owne tribe and territorie of Benjamin, to set vp any such triumphant monument in. 2. Some thinke, that Saul made some stay there, to diuide the pray and spoile among the people: Vat. but it seemeth by the bleating of the sheepe, and the lowing of the oxen afterward, that the pray was not diuided yet: and Saul afterward excused himselfe, that they had reserued them for sacrifice. v. 14. 3. So neither is it like that Saul made him a place, that is, there built an altar vntounto God, as some Hebrewes thinke: for by his answer made vntounto Samuel, it appeareth, that he had not yet sacrificed. 4. Therefore the place (which in Hebrew properly signifieth an hand, that is, a space or elbow as it were of ground) which Saul made, was some conuenient plot of ground, where Saul refreshed his hoast, beeing newly returned from battell: for he staied not there long, but from thence went to Gilgal. Iun.
13. Quest. v. 12. Of Carmel where Saul made his place.
1. This word Carmel, is sometime taken appellatiuely in Scripture: and it signifieth, a greene eare of corne, Leuit. 2.14. or purple colour, Cantic. 7.5. sometime it is taken for a fertile or fruitfull field, as Isa. 10.18. carmilo, his fruitfull fields. 2. But here it is a proper name of a towne in Iudah, Iosh. 15.55. which was in the way, as they returned from Amalek. Iun. 3. There was an other Carmel, which bounded Zebulun, Ifachar, and Assher, Iosu. 18.24. which was diuerse from this Carmel: for that was toward the Sea westward, as that place of Ioshua sheweth, famous for the confession of Baals priests there by the Prophet Elias, 1. king. 18. the other was South neere vntounto mount Seir in the tribe of Iudah, Borr. in Iosh. 18.24. 4. Yet some doe thinke, that it might be all one Carmel, one ende whereof hung ouer into the Sea, the other reached vp in the land toward mount Thabor. Masius in Iosh.
14. Quest. v. 15. Of Sauls excuse and defense vntounto Samuel.
Sauls hypocrisie here is discouered: 1. in boasting that he had fulfilled Gods commandement, wheras apparātly he had transgressed it: for this is the manner of hypocrites, when they follow their owne deuises, to say they hauehave fulfilled the commandement of the Lord. Bis. 2. He excuseth himselfe in laying the fault vponupon the people, and putting it from himselfe. Pellican. 3. He cloaketh and coloureth his couetousnes with a pretense of zeale and religion, as though he had spared the best things for sacrifice. 4. He afterward notwithstanding iustifieth his sinne, as though he had for all this done well, and obeied the voice of God, v. 22. Pellican. 5. He maketh a semblance of sorrow and repentance at the last, but it was farre from true submission, v. 25. Borr. 6. He doth all vponupon a vaine ostentation, onelyonly desiring that the Prophet would honour him before the people, v. 25. Osiand.
15. Quest. v. 23. Of the meaning of the Prophets words, Rebellion is as the sinne of witchcraft.
1. The Prophet to amplifie Sauls sinne, compareth it with two great transgressions, of soothsaying and diuining by magicall predictions, and of committing idolatrie: he toucheth two kindes of idolatrie, one inward in the superstition of the minde, called here aven, which signifieth a lie or falshood, as also iniustice or vnrighteousnes, as the Sept. read foreign, but here it is properly applied to false worship: the other kinde is in the outward adoration of Idols, here called teraphim. Bor. 2. Some thinke, that here is a comparison made not of the sinnes, but of the punishment: that rebellion deserueth as well a capitall punishment, as either Idolatrie or soothsaying: ex Vatab. but the Prophet speaketh directly of the sinne it selfe, as before of the vertue of obedience: to obey is better then sacrifice, v. 22. 3. The Prophet must be vnderstood not to speake of transgressions, either of ignorance or infirmitie, but of the sinne of obstinacie, contumacie, and rebellion, whē one knowing the will of God, doth wilfully resist it: for this proceedeth from the same cause, namely, infidelitie, which the other sinnes of witchcraft and Idolatrie doe: he which feareth not to breake Gods commandements, doth in a manner not acknowledge the Lord to be God: Pellican. and he maketh himselfe wiser then God, as though he could finde out a better way, then the Lord hath prescribed. Vatab. 4. By this then we see,Contr. Against the leauing of Gods word to establish humane rites. what is to be iudged of the manifold superstitions among the Romanists, & their leauing of Gods commandements to establish their owne traditions: that although they pretend a good intention, yet the wilfull forsaking of the word of God, and his institution, to make way for humane superstitious rites, is as the sinne of soothsaying before God. 5. Yet it can not be inferred hereupon, that sinnes are equall, and that eueryevery transgression and disobedience of Gods cōmandement, is equall to the sinne of witchcraft and Idolatrie: but the qualitie of the sinne is rather here to be respected, then the quantitie: for rebellion and obstinacie in what thing soeuer, doth proceed from infidelitie, euen as the sinnes of witchcraft and idolatrie, though not in the same degree: and Iosephus doth seeme to expound it thus: that this disobedience of Saul did preiudice his sacrifice, and made it of no value or acceptance with God, as if a soothsayer or Idolater should sacrifice vntounto God: as the Prophet in the same sense saith, he that killeth a bullocke, is as he that smiteth a man, Isa. 66.3. that is, an hypocrite is no more accepted of God, then a prophane murderer, and wicked person. And this disobedience of Saul, was a sufficient cause to depriue him of the kingdome, as if he had beene guiltie of soothsaying or Idolatrie.
16. Quest. v. 24. Of Sauls repentance, in saying to Samuel, I hauehave sinned.
There was great difference betweene Sauls repentance here, and Dauids, 2. Sam. c. 12. who in the very same word saith, catathi, I hauehave sinned. 1. Dauid at the first, as soone as his sinne was shewed vntounto him, confessed it, but Saul is hardly brought to acknowledge his sinne, it was a long time first: so he is serae poenitentiae exemplum, an example of slow & late repentance. 2. He doth not make a simple and plaine confession, but minseth and extenuateth his sinne, that he feared the people, and so at their instigation did as he did: so hard is it for hypocrites to be brought to make a true confession of their sinne, but to lay the fault vponupon others. Osiand. 3. He confesseth his sinne rather for feare, to loose the kingdome, then for greefe that he had offended God: for till such time as Samuel had saide the Lord had reiected and cast him off, Saul would not confesse himselfe in a fault. Borr.
17. Quest. v. 25. How Saul praieth Samuel to take away his sinne.
1. Some read, fer, porta, beare my sinne, S. L. V. but neither Samuel, nor any other Saint, can beare an others sinnes, or make satisfaction for them: but onelyonly Christ, who hath borne our sinnes, and healed our infirmities: others therefore read, remit, Chal. forgiue, Iun. but neither hath any man power to forgiue sinnes, but God onelyonly: therefore the best reading is, take away, for all these significations the word nasha, hath: that is, he desireth to be reconciled vntounto God by the Prophet, that by his praier and mediation his sinne might be forgiuen: which he desireth, rather because of the fearefull expectation of the punishment threatned, then for the hatred and detestation of his sinne. 2. But Saul herein goeth somewhat further, then Simon Magus, who depended altogether of Peters prayers, desiring him to pray for him, hauing no heart to pray for himselfe: but here Saul desireth the Prophet onelyonly to goe and pray with him: he will pray himselfe, but he would hauehave the Prophet also to pray with him. 3. And whereas Saul desireth Samuels assistance then present and liuing, to pray with him and for him: this example doth not giuegive any warrant, that men should flee to any of the Saints that are departed,Contr. Against the invocation of Saints. to be reconciled vntounto God by them, who can not pray with vsus beeing absent, and not knowing our necessities, can not pray for vsus. sic fere Pellican.
18. Quest. v. 28. How the kingdome is said to be rent from Saul.
1. By this present occasion of rending the lappe of Samuels garment, he confirmeth Gods former sentence in the reiection of Saul, Iun. not that he was now actually deposed, for he continued king till his dying day: but he was depriued of the right of the kingdome, which was translated to Dauid, though not presently in his owne person, yet in his posteritie and succession: and hereby also may be insinuate the violate death of Saul, who should as by force be pulled frō the kingdome, and it rent from him. Pellic. 2. And whereas Dauid is said to be better then he, it is not vnderstood of any difference in their nature at all, for we are all by nature the children of wrath, nor so much in respect of outward workes, wherein in some of them Dauid offended more then Saul, but this is to be taken, both in respect of God, of whome Dauid was better accepted and more fauoured, and his sinnes pardoned, as also of Dauid, that he had a more obedient heart wrought in him by grace, to doe the will of God, and seeke and set forth his glorie: whereas Sauls heart was not sound, but auerse and estranged from God. sic fere Pellican.
19. Quest. v. 29. Whether is the better reading: The eternitie of Israel, or the strength of Israel will not lie.
1. The word netzach, is by the most here translated, victoria, fortitudo, victorie, strength: C.B.G.V.P. some referring it vntounto God, who gaue Israel power and victorie ouer their enemies: some to the people, that God would not faile them, of their former strength. 2. But seeing netzach signifieth also eternitie, as Psal. 49.20. They shall not see light or liue, ghadh netzach, in eternū, for euer: that sense is more fit here: because it is more agreeable to the eternitie and constancie of God, not to lie or repent, then properly an effect of his power. 3. Some vnderstand this of the constancie of Gods sentence against Saul, that although a man may in his rage threaten, and yet after repent him, yet it is not so with God: he hath said, and he will performe: Osiand. yet it is better referred to both the infallible purpose of God in electing of Dauid, as in the reiecting of Saul. Iun. 4. And although Gods iudgements are immutable and irrevocable, where there is no repentance, yet vponupon our repentance and submission, the Lord is said also to repent him of the euills otherwise determined against vsus. Osiand.
20. Quest. v. 31. Why Samuel returned with Saul, which he had refused before.
1. At the first Samuel denied to returne with him, v. 26. least he might hauehave seemed in shewing such facilitie, to hauehave approoued his sinne: he did not simply then denie him: but said in effect, that he would not goe with him yet, or at that time:Reconcil. Osiand. as Christ said, Ioh. 7.5. I will not goe vp yet to the feast, and yet afterward went. 2. Some thinke, that because Saul onelyonly required a ciuill honour of Samuel, to honour him in the presence of the people, that Samuel refused not: Osiand. but seeing that is saide that Saul worshipped God, and Samuel was also present, it is not like but that Samuel worshipped God also with Saul, as Iosephus well noteth, c. 7. lib. 6. de antiquit. 3. But yet though Samuel vouchsafed his presence to Saul in prayer, he did not pray for the restoring of the kingdome to Saul, or for the reuersing of Gods sentence: for then he had praied against the will of God: but onelyonly he assisteth Saul in his propheticall office, according to the will of God. Pellican. 4. One reason also of Samuels returning might be, to see iust execution done vponupon Agag the king of Amalek, whome Samuel hewed in pieces before the Lord. Borr. 5. This reuerent and respectiue behauiour of Samuel toward Saul, sheweth that the ministers of God should yeild outward honour euen vntounto euill Magistrates, contrarie to the practise of that proud man of sinne, that hath disgraced, accursed, and trampled vponupon with his feete, good Princes, Emperours, and Kings, the Lords Anointed. Osiand.
21. Quest. Of Agags behauiour and speech before Samuel.
1. Whereas it is said, he came mighedanoth, daintily, or delicately, the sense can not be, that he came foreign, trembling, as afraid of death, as Lat. Septuag. for it seemeth by his speech that he did not looke for death at Samuels hand, a weake old man: some make the contrarie sense, that he came pleasantly, Genevens. as contemning death, Osiand. but rather it is vnderstood, that he came delicately apparelled, and adorned as a king, Vatab. Iun. as fearing nothing lesse then death. 2. Concerning his speech, the bitternes of death is passed: some thinke he spake it, as bewailing the bitternes of death, which he was like to suffer, as saying a bitter death: so R. Levi. Iosep. Lat. Septuag. some thinke he came confidently, as making no account of death. Osiand. But he rather thought there was now no feare of death, but that the danger was ouer, seeing he came from a valiant captaine to a weake old man, Iun. and the same mercifull and clement, beeing the Lords Prophet. Pellican.
22. Quest. v. 33. Of Samuels hewing Agag in pieces.
1. Iosephus saith onelyonly, that Samuel commanded him to be slaine in Gilgal: but the text is otherwise, that Samuel commanded Agag to be brought vntounto him, who (with his owne hands) hewed him in pieces. 2. This Samuel did beeing Iudge of Israel, to execute the sentence of God pronounced against Amalek, which was neglected by Saul: that it might also be a terrour to other kings, that they persecute not the people of God: Pellican. and this was agreeable also to the law, that willeth the witnesses hand to be first vponupon the malefactour: so Samuel as a witnesse before the Lord, of the crueltie of Agag against the Lords people, doth lay his hand first vponupon him. Borr. 3. But yet as Samuel was a Leuite and a Prophet, this example was extraordinarie, and not now to be imitated, Osiand. for if S. Paul forbid a Bishop to be a striker, 1. Tim. 3.3. much lesse is it fit that he should kil or put to death. The ancient Constitutions of the Church hauehave prouided, that no Cleargie man should so much as come vntounto the place, Vbi quisquam pro reatus sui qualitate interficiendus est: where any man is to be put to death for his offence. Concil. Matiscon. 2. c. 19. And againe it was thus decreed, Concil. Antisiador. c. 33. Non licet praesbytero ad trepatium, vbi rei torquentur, stare: It is not lawfull for a Presbyter (or Minister) to stand by the racke, where offenders are tortured. And, Can. 34. Non licet illi in iudicio sedere, vbi homo ad mortem traditur: it is not lawfull for him to sit in iudgement, where a man is deliuered to death. Yea, the Canons were so straight herein, that they did forbid any Cleargie man to exercise, eam chirurgiae partem, quae ad vstionem, vel incisionem ducit: that part of Chirurgerie, which leadeth one to searing or incision. Concil. Lateran. sub Innocent. 3. c. 18.
22. Quest. v. 35. How it is said Samuel came no more to see Saul vntill the day of his death, seeing he saw him againe afterward, chap. 19.22.
1. Some referre these words, vntill the day of his death, to that apparition of a counterfait Samuel, c. 28. who at that time saw Saul, and spake with him: but neither was that Samuel: and that word, ghad iom, vntill the day, doth no more prooue, that Samuel sawe Saul at the day of his death, then that Michol had a child then: of whome it is said, that shee had no child vntill the day of her death, 2. Sam. 6.23. Mar. 2. Others thinke, that Samuel died not long after, which was the cause he came no more at him. Pellican. But it is euident that Samuel liued a good while after this, it may be some yeares, as appeareth by the many persecutions of Dauid by the hād of Saul, before Samuel died. c. 25.1. 3. Some expound it thus, that Samuel came not to Saul, any more, though Saul came where Samuel was: Genevens. but it is rather vnderstood of the ende and manner of Samuels comming,Reconcil. then of the act of comming and going: that Samuel came not to visit and see Saul, as he had vsed to doe before time, to consult with him about the affaires of the kingdome, Osiand. and to giuegive him direction from God. Iun. 5. Of this strangenes betweene them there were two speciall causes: the one in Samuel, because he knew that the Lord had cast off Saul frō beeing king, and therefore he did forbeare to visit him in that familiar manner: Borr. the other was in Saul, who hated Samuel, because he had brought him such an heauie message, as the propertie of Tyrants is to louelove and reward their flatterers, and to hate their friends, that deale plainly with them, and tell them the truth. Pellican. 6. Iosephus is here deceiued, who saith, that Saul after this neuer came into Samuels sight: c. 9. l. 6. and yet as forgetting himselfe, c. 14. he reporting that storie which followeth chap. 19. how Saul came to Ramah, where Samuel was, writeth how Saul prophesied before Samuel: lib. 6. de antiqu. Iudaic. c. 14. The meaning therefore is, that Samuel had no conference with Saul, as before, to giuegive him instruction and direction, no not at that time when Saul prophesied in his sight.
23. Quest. v. 35. Why Samuel mourned for Saul.
1. He mourned not so much for Saul, because he was reiected and deposed from the kingdome, for he knew that the sentence of God was irreuocable, and that had beene, to be discontented with the Lords will. Borr. 2. But he lamenteth the hardnes of Sauls impenitent heart, seeing him to goe on in his sinne without any remorse, as it was euident in the persecuting of Dauid. Pellican. 3. As also he did foresee the miserie that Saul was like to fall vntounto, not onelyonly the losse of the kingdome, but of his life also. Borr. 4. Yea, and Samuel, though he knew, that Gods sentence for the reiecting of Saul from the kingdome could not be reuersed, yet he might entreat for the forgiuenes of his sinne, with the which Samuel was so much grieued and displeased, c. 15.11. 5. Herein Samuel sheweth his tender and louing affection, that sorroweth for the miserie of Saul, which succeeded him in the gouernment: so farre was he from enuying his kingdome. Osiand.