Harmony Upon 1 Samuel, Chapter 2
CHAP. II.
1. Quest. v. 1. How Hannah is said to hauehave praied, giuing thanks.
1. BEcause giuing of thanks is a kinde of praier, and in giuing of thankes, praier also is included; as the Pharisie is saide to hauehave praied, when he gaue thankes, Luk. 18. shee is saide in giuing thankes also to hauehave praied. Genev. 2. And further as shee giueth thankes for Samuel her sonne, whome shee had receiued, so also shee further commendeth him by her praier to the blessing of God. Vat. 3. As also this song beeing propheticall concerning the Messiah, and the encrease of Gods people, and the destruction of their enemies, shee praieth also, that in good time the Lord would effect all his gratious promises toward his Church. Bor. 4. By Hannah, let women learne to lay aside all wanton and vnwomanly songs, and sing onelyonly to the praise of God. Pellican. 5. R. Ben Gerson otherwise dissolueth this doubt, that this song of Hannah consisteth partly of thanksgiuing, and partly of a praier: as v. 10. shee praieth that God would thunder vponupon the wicked, which came so to passe, chap. 7. but this seemeth somewhat curious. 6. Now whereas the Apostle forbiddeth a woman to speake in the congregation, 1. Cor. 14. this example of Hannah was extraordinarie, as likewise of Deborah, Iud. 5. as of the prophet Huldah in Iosias time: the Apostle meaneth, that ordinarily women should not speake in the Church:Reconcil. but extraordinarie prophesying is not forbidden vntounto them: as 1. Cor. 11. he sheweth that a woman should not prophesie or pray bare-headed: which is to be vnderstood of the extraordinarie gift. Mar.
2. Quest. v. 3. Of the meaning of those wordes, actions are not directed, &c.
1. Some read these words affirmatiuely, by him enterprises are established: Genevens. which some apply vntounto God, his purposes shall come to passe. B. Vat. some to the actions of men, which are ordered, disposed, and directed by God. Bor. Pellic. and thus affirmatiuely read Lat. Septuag. Pag. 2. But seeing the word in the text is lo, with aleph, not lo, with vau, it properly signifieth not: and so the words must be read negatiuely, actions are not directed: that is, without him: Iun. Osiand. Mont. He ouerthroweth and disappointeth the enterprises of the wicked, as the next verse sheweth, the bow is broken, &c.
3. Quest. v. 6. Of these words, the Lord bringeth to the graue, or hell.
1. The word sheol signifieth first the graue, the place of bodies, when they are dead and lie in darknes, and fall to corruption: secondly by a metaphor, it signifieth the state of aduersitie and miserie in this world, when men are depriued of outward comfort, and sit downe as it were in darknes mourning, as Anna was continually afflicted and perplexed of her aduersarie in the house: thirdly, it signifieth the forlorne estate of those which are depriued of Gods fauour, and of inward comfort, and feele the wrath of God, whether for a time, as our blessed Sauiour vponupon the crosse, when he complained he was forsaken: and for one to feele himselfe for the time as forsaken, what is it else, quam inferni cruciatum sentire, then to feele the torment of hell? or when they are vtterly cast off, as Cain despairing of forgiuenes, and Saul forsaken of Gods spirit, did feele as an hell in their conscience: fourthly, it signifieth the very state of the damned tormented in hel. Bor. 2. But in this place, though most read, ad infernum, to hell: foreign. Sept. L. Chald. Ar. Pag. yet it more properly is interpreted the graue, Iun. B. Gen. as the words next before going doe shew: the Lord killeth, and maketh aliue; then it followeth, the Lord bringeth to the graue, and raiseth vp.
4. Quest. v. 15. Of the sinne of Eli his sonnes in robbing the offerings.
Their sinne committed toward the offerings of the Lord, was not of one sort, but diuers. 1. They were guiltie of theft and robberie, that whereas the breast onelyonly and right shoulder belonged to the priest of the peace offerings, Leuit. 7.31. they tooke more, (beeing not contented with their ordinarie portion) euen whatsoeuer the fleshhooke brought vp. Vat. Iun. 2. They also committed sacriledge: for whereas the Lord was first to be serued, and the fat first burned, Levit. 7.31. they would exact their fee, and more, when as yet the Lord had not his due. Bor. Iun. 3. They did it with rapine and violence, not staying to receiue it at the offerers hand, but beeing their owne caruers. Osiand. 4. They offended also in the sinne of wantonnes, catching the flesh beeing yet raw, that they might dresse it to the Priests liking. Pellican. 5. So the sinne of the young men was very great: 1. in respect of themselues that committed it, who beeing priests should hauehave giuen a good example vntounto others: 2. in regard of God, against whome they were presumptuous: 3. in respect of the great hurt and inconuenience, which did arise hereof; they caused the people to abhorre the sacrifices of the Lord.
5. Quest. v. 18. Of Samuels linen Ephod.
1. Samuel beeing a child, not aboue 12. yeare old, as Iosephus thinketh, by speciall dispensation, ministred before the Lord, and ware a linen Ephod, whereas the Leuites ordinarily did not minister before they were thirtie yeare old, Numb. 4.3. Pellic. 2. There were two kind of Ephods belonging to the seruice of the Tabernacle, one peculiar vntounto the high Priest, wrought with gold and blew silke; an other of linen onelyonly, which was common to all the Leuites and Priests: as Saul is said to hauehave slaine 85. priests that did weare a linen Ephod: and of this sort was Samuels Ephod. Bor. Mar. 3. Yet was there a third kind of Ephod, which was a ciuill garment, of white linen, vsed in the time of mirth and ioy: such an Ephod Dauid put on, when he daunced before the Arke, 2. Sam. 6.14. whereupon the preacher saith, At all times let thy garments be white. Eccles. 9.8.
6. Quest. v. 20. Of the meaning of these words, for the asking which he lent or bestowed vponupon Iehovah.
1. Some read, which shee asked of Iehovah. B. G. but the word shaal is of the masculine gender, and therefore can not agree vntounto Hannah. 2. Some read, which he asked, V. A.C. but Elkanah asked not the sonne of God, but Hannah his wife. 3. Therefore the best reading is, which he lent or bestowed vponupon Iehovah, P. as the word is taken, c. 1.28. 4. Some read in the second person, quod commodasti, foreign. S. hast lent or bestowed: but the verbe shaal is of the third person, so also Iun. exoratum restitueras, which being asked thou hast restored: but here the word restitueras, restored, is supplied: now whereas the person is changed, Iehovah appoint thee seede, and then it followeth, for the asking, which he bestowed: these latter are the wordes not of Eli to Elkanah, but of the author concerning Elkanah. Iun.
7. Quest. v. 22. Of the women that assembled at the doore of the Tabernacle.
1. Some read, which watched, V. L. B. or warfared. A. some, which came. S. C. rather, which came in troupes or armies, I. were assembled. G. P. so is the word taken Exod. 38.8. 2. Some thinke they were such women, as came in troupes to be purified according to the law, V. Gen. yet not they onelyonly, but other deuout women came flocking in troups to the Tabernacle, to serue the Lord in fasting and praier, Osiand. such was Hannah, Luk. 2. Mar. so we read Exod. 38.8. of women that came thither of deuotion, Iun. so they were as in the Lords warfare, as the same word is vsed of the Leuites, Numb. 4.3. Borr. 3. Wherein appeareth the abominable sinne of the sonnes of Eli, who beeing of a sacred calling, committed vncleannes in a sacred place, with religious women: if they hauing the remedie of mariage fell into this sinne,Of forced single life. what may be thought of the forced single life of many Popish shauelings, that were denied this remedie? Pellican. L. Ben Gerson to extenuate the sinne of the Priests, saith that they did not commit adulterie with them, but onelyonly neglected their sacrifices, and so caused the women to waite still at the doore of the Tabernacle; and he giueth this reason, because Eli reprooueth them not for this sinne, nor yet the man of God, that came vntounto Eli. Hierome in his traditions sheweth an other conceit of the Hebrewes, that they perswaded the women to lie with their husbands before they were purified. Contra. The text is euident, that they, that is, Eli his sonnes lay with the women: for the word is put in the masculine gender: Eli onelyonly toucheth their sinnes in generall: and it was sufficient for the man of God to shew that by their prophannesse, they were worthie to be put from their priesthood; though no mention be made of their sinnes. Mar.
8. Quest. v. 25. Of the greatnes of the sinne of Eli his sonnes, vponupon these words, Who shall plead for him?
1. Some expound thus; that whereas in trespasses committed betweene men, the Magistrate may intercede, and take vp the matter: in sinnes committed against God, there is no mediatour, but onelyonly Christ: Osiand. but this is not the meaning, as may appeare c. 3.14. where the Lord saith, that the sinne of Eli his house shall not be purged with sacrifice for euer: therefore the difficultie of forgiuenes of such sinnes is here shewed: for euen other sinnes also, are remitted by the mediation of Christ. 2. Wherefore here is a distinction of sinnes set downe, which are committed either against man, or against God: and of this sort is that sinne, which is called in the newe Testament, sinne or blasphemie against the holy Ghost. Bor. 3. For if any wilfully and malitiously doe sinne against God, contemning his word, there is no mediation or intercession left for him, how much more, if the Priest himselfe, who vseth to pray for others, shall with an high hand sinne against God. Of this sinne of obstinacie and malitious contempt speaketh Moses, that, he that doth any thing with an high hand, and blasphemeth the Lord, should be cut off from among his people: Numb. 15.30. that is, without redemption. Such are saide to prouoke the Lord to anger, Ier. 7.18. for such the Prophet is forbidden to pray, Ier. 11.14. and 14.11.Of sinne against the holy Ghost. And this is that sinne, which the Apostle calleth a treading vnderunder foote the sonne of God, and a despiting of the spirit of grace, Hebr. 10.26. Iun. for which the Apostle would not hauehave one to pray: 1. Ioh. 5.16. which sinne shall neuer be forgiuen, Mark. 3.29. not that it is therefore irremissible because God is not able to forgiue it, but because the grace of God hath no place in them that are indurate in their sinnes, and their hard and impenitent heart is vncapable of grace. Pellican. 4. In this sinne three things are specially to be obserued, 1. the obiect, it must be in such things as concerne God, it is a sinne in matters directly tending to the dishonour of God: 2. it must be committed by such as hauehave knowledge, and so sinne against their iudgement and conscience: 3. the manner must be respected: they sinne with an high hand, of malice, obstinacie, and contempt: in all these three were the sonnes of Eli found guiltie.
9. Quest. v. 25. Of the meaning of these words, they hearkned not to the voice of their father, because the Lord would kill them.
1. Some referre this to the absolute decree of God, whereby he had ordained the sonnes of Eli to destruction, which went before their rebellion and obstinacie; and they adde further, that as of saluation, so of condemnation, there are two causes: the first, which is the decree and will of God: the second, of the one faith, and the grace of God, of the other, contempt and disobedience: and that herein no reason can be yeelded of Gods will, which is most iust: but he hath merciemercy on whome he will, and whome he will he hardneth. Bor. Pellican. But this seemeth not so to be taken of Gods absolute and eternall decree: 1. because here mention is made not of their euerlasting damnatiō, but of their violent death: 2. it would be inferred, that Gods will should be the cause of their hardning, which in no wise is to be admitted:Of the decree of reprobation. 3. because the positiue and actuall decree of reprobation and destinie vntounto damnation, is not without respect vntounto mans finall impenitencie, howsoeuer the reiection of them, in not electing them, is the act onelyonly of Gods will: in which sense it is said, that God will not the death of a sinner, neither doth he desire that the wicked should die. Esech. 18.23. God out of his owne will electeth whome he will, and reiecteth the rest: and those so reiected, he ordaineth vntounto condemnation, but iustly for their sinnes. 2. Wherefore the will of God is here rather referred to Gods setled and determinate purpose, arising from their obstinacie and impenitencie, whereby he had set it downe with himselfe to punish them by death, and so to denie them grace of repentance, as beeing giuen ouer to a reprobate sense. sic Iun. Osiand. 3. And further, whereas it is said, Esech. 18. that God will not the death of a sinner: and yet here, that God would kill them: first, it may be answered,Reconcil. that the Prophet speaketh of penitent sinners, whose death indeed the Lord will not, neither shall they die: but here of obstinate and impenitent sinners: secondly, Augustine distinguisheth betweene the simple and absolute will of God, and voluntas retribuens, his recompensing will: simply God willeth not death, neither made he death: but it was brought in by sinne: yet God as a iust iudge willeth it, as it is a punishment of sinne. Martyr.
10. Quest. v. 25. Whether any may be said to sinne with the will of God.
This question is mooued by occasion of these words; they obeyed not the voice of their father, because the Lord would slay them: as though God should be the cause, why they obeied not the voice of their father. 1. First, here the Manichees did most impiously affirme, that there were two beginnings, and two chiefe princes, one of light, and an other of darknes: from the one proceeded good, from the other euill: but this is directly contrarie to the Scriptures, Psal. 135.6. That God doth whatsoeuer pleaseth him in heauen, & in earth: therefore there is no contrarie power against God. 2. Some thinke, that God suffereth sinne to be done onelyonly in the world, and otherwise concurreth not, then in leauing and suffering sinners, which was the opinion of Iulian the Pelagian against whome Augustine writ: but if God be saide to permit and suffer, as he doth (for by his absolute power he could hinder, that no sinne should be committed) he either suffereth sinne against his will, which cannot be saide, for nothing can resist his will; or with his will: if he willingly permit, then there is more then a bare suffering: likewise, the phrase of Scripture, when he is said, to harden Pharaohs heart, to bidde Shemei curse Dauid, to giuegive ouer to a reprobate sense, doe shew more then a permission. 3. Therefore, although sinne may be saide in some respect to stand with the will of God, as shall be shewed, yet God is no way the author or cause of sinne: but eueryevery man is tempted and lead aside of his owne concupiscence, Iam. 1.14. but how sinne standeth with the will of God, it now followeth to be declared.
1. God concurreth in eueryevery action as a generall cause: for whatsoeuer is wrought by the second causes, proceedeth originally from the first cause: for in him we mooue, we liue, and hauehave our beeing, Act. 17. but the euilnes of the action issueth from the second causes: as the rider is the efficient cause of the going of the lame horse, but his lame going is of himselfe.
2. God also concurreth in subtracting and denying his grace: where he giueth grace, it is of merciemercy; where he withholdeth, it is iust: for none are depriued of his grace, but the vnworthie, and such as refuse: but why God giueth not like grace to all, there is no other reason but his good pleasure.
3. Sinne as it is sinne, standeth not with Gods will, but as it is the punishment of sinne.
4. God is willing sinne should be done, because he knoweth how to vse it to his glorie; as the fall of Adam was the occasion of the redemption of the world.
5. God concurreth in the actions of sinners, as a supreame iudge, and ouer-ruler: sometime staying sinne before it be done, by punishing it, when it is done, and in the wicked by drawing forth their malice, and causing it to appeare, as in this sense he is said to hauehave hardned Pharaohs heart.
6. Yet Gods will is to be considered two waies: there is his secret, and reuealed will: as when he bid Abraham sacrifice his sonne, his reuealed will was that he should slay him, his secret will, that he should not: so Gods will reuealed is against sinne; but it standeth with his secret will, as is before shewed. Martyr.
11. Quest. v. 30. Of these words, I said, that thine house, and the house of thy father, should walke before me for euer: when this promise was made concerning Eli his house.
1. Some thinke, that whereas Eli came of Ithamar the sonne of Aaron, in the time of the Iudges, the sonnes of Eleazar, in whose posteritie the high Priesthood was setled, abusing themselues and their place, their office was taken from them, and giuen conditionally vntounto the sonnes of Ithamar,Reconcil. if that they faithfully would execute the same. sic Borr. Osiand. Mar. But seeing no such conditionall promise made to the sonnes of Ithamar, is mentioned in Scripture, it is hard to coniecture it; and beside, seeing the Lord had promised vntounto Phinehes and his seede the high Priests place for euer, Num. 25. how could this promise stand, if that office were afterward assured vntounto an other: it is like then, that in those disordered times vnderunder the Iudges, especially the posteritie of Phinihes beeing vnfaithfull in their office, they of Ithamar tooke occasion to vsurpe the Priests place, without any such assignment from God. 2. Therefore the more probable opinion is, that here reference is had to the first election of Aaron and his seede to the Priesthood, Exod. 29.9. that his whole seede should hauehave enioyed that priuiledge: but now part of Aarons house, such as came of Ithamar, for the sinne of Eli his house, are cut off. ….
12. Quest. v. 30. VponUpon these words, but now it shall not be so.
Here ariseth a great doubt, seeing Gods promises are most certaine, and his decree immutable; how the Lord here is brought in, saying and vnsaying againe. 1. The answer is, that Gods promises some are absolute without any condition, as was the promise of the Messiah; some are propounded vntounto vsus conditionally: especially the temporal promises made vntounto the Israelites, depended vponupon the condition of their obedience, so was the Priesthood promised to this familie of Eli: Mar. so now life euerlasting is promised to the faithfull and beleeuers. 2. But will some say, doth then Gods election depend vponupon our workes, or beleefe? No: in no wise: for God as he hath promised the reward, so also, to those whome he purposeth to make heires of his promise, he hath likewise ordained the meanes, to giuegive them faith, and all other graces, to apprehend and lay hold of the promises: which are denied vntounto those, that are depriued of the promises. 3. Gods promises then are onelyonly effectuall to those, which by a liuely faith, doe apprehend them: the rest, which by their disobedience doe fall off from Gods promises, doe not worke any alteration in the purpose of God, who foresaw both their disobedience, and that his promises belonged not vntounto them.
13. Quest. v. 27. What man of God it was that was sent vntounto Eli.
1. Diuers opinions there are of this matter: some thinke it was Elias, some an Angel appearing in humane shape▪ some that it was Elkanah, or some other of Phinehes race. ex Vat. 2. But it is more probable, that it was Samuel himselfe, who thus speaketh modestly of himselfe: so that this is set downe by an anticipation or preuention of the storie; which is more fully declared in the next chapter. sic Iun. Iosephus. The reasons are these, because it is saide there was no manifest vision in those daies, c. 3. v. 1. that is, no prophesie, as the Chald. and consequently no Prophet. 2. In the next chapter v. 3. relation is made to this commination, as beeing in effect all one, and the same. 3. Samuels vnwillingnes to tell, what he had heard, and Heli his patient hearing of it, in the next chapter, shewes that it had not beene told him before.
14. Quest. v. 34. Of the signe, which the Prophet gaue, and generally of signes.
1. Because that there were fewe Prophets in those daies, there was no manifest vision, c. 3.1. it was therefore necessarie, that this Prophet should confirme this prophesie by a signe: which kind of demonstration by signes, of it selfe doth not giuegive credit and authoritie to the prophesie, but as the spirit of God, working by the signe as the instrument, perswadeth the heart. 2. The signe is, by the accomplishment of a part of the prophesie, to shew the certentie of the rest: so because whatsoeuer God hath heretofore promised to his Church is performed, as concerning the incarnation, passion, resurrection, ascension of Christ: we thereby are assured, that God will performe the rest, as of the destruction of Antichrist, the generall resurrection, the day of iudgement. 3. Now because signes also may be wrought by the operation of Sathan, as the Egyptian sorcerers did, and Sathan may sometimes foretell things: these differences are to be obserued, betweene true and false predictions. 1. The signes, which the true Prophets gaue, did alwaies take effect, and neuer failed: Sathan sometime speaketh true, but more often lyeth: 2. the propheticall predictions were propounded manifestly and plainly, the oracles of Sathan were doubtfull and ambiguous: 3. the propheticall tended to a good ende, for the maintenance of true religion: the diabolicall to the aduancing of superstition and false religion: which is the true marke to discerne true propheticall signes from false. Deut. 13.2. Mar.
15. Quest. v. 32. Of the punishment threatned to fall vponupon Eli and his posteritie.
1. The first iudgement is, that the house of God shall be distressed, thou shall see the distresse of the habitation of the Lord, the Arke beeing taken: Iun. the most read, thou shall see thine enemie in the habitation of the Lord: but, that is spoken of afterward, v. 35. and it is not like, that this great iudgement of taking the Arke should be omitted, seeing the Lord saith, c. 3.12. he wil bring vponupon Eli his house, all things which he had spoken, and when I beginne, I wil make an ende: it is like therefore that all, which afterward befell Eli his house, was before spoken of.
2. The second calamitie is, that for a long time there should not be an old man left in Eli his house: for he and his sonnes dying in one day, they left behind them but two yong sonnes, Ahitub and Ichabod, whereof mention is made, c. 14.3.
3. The third calamitie is, that all the rest of his house should die, when they are men, which some vnderstand, that before they come to be thirtie yeare old, fit for the seruice of the Tabernacle, they should be taken away by death: Osiand. But rather here is particular reference to that lamentable accident, when Saul put to the sword 85. of the priests, which did weare a linen Ephod; beeing then men growne of thirtie yeare old at the least: all of them were put to the sword, sauing Abiathar, who liued to see greater sorrow: for beside the afflictions of Dauid, whereof he was partaker, he survived to see himselfe displaced, and Zadok put in his place: & therefore it is said, to cause thine eyes to faile: Heli in his posteritie grieued to see an other not of their family preferred to the priesthoode: the like phrase when one is said to see or faile in his posteritie, see 2. Sam. 7. v. 16. where the Lord saith to Dauid, thy kingdome shall be established before thee for euer: that is, in thy posteritie.
4. The fourth miserie, is the death of his two sonnes, Ophni and Phinehas, both in one day, v. 34. where the rest of the calamities shall take beginning. Iun.
5. The fifth, the substituting of an other high priest in his place, which was performed by Salomon, who set Zadock in Abiathars roome. 1. king. 2.
6. The sixth is, the pouertie and bare estate of his posteritie, which should humble themselues to the priest for a peece of siluer, and a morsell of bread: which came to passe afterward, when Abiathar was sent to Anathoth to liue of his owne patrimonie, which was not sufficient to maintaine him and his, without some releefe from the altar: Iun. As the sonnes of Eli sinned before in wantonnes and excesse, so their posteritie shall be punished with want and penurie. Mar.
16. Quest. v. 36. Of these words, he shall walke before mine annointed for euer.
1. Some vnderstand it of Salomon the annointed king, that Zadock should execute his office vnderunder him. Vat. But because it is added, all the daies, or all times, that is, for euer, it must not be restrained to Zadocks time onelyonly: for the Lord said before, he would make him a sure house, that is, the priesthood should be continued in his posteritie. 2. Some therefore vnderstand it not of Salomon onelyonly, but of his successors also the annointed Kings: Borr. but the word is put in the singular, before mine annointed, and therefore must be vnderstood of one. 3. Therfore, this anointed is Iesus Christ the high priest of Gods people, before and vnderunder whome Zadock executed his office, beeing a type and figure of him▪ whose priesthood was to continue euen vntill the comming of Christ, who should succeede in the true priesthood for euer. Iun. 4. D. Kimchi here well obserueth, that the priest is said to walke before the King the Lords annointed: the King came not before the priest, but when he consulted with God by Vrim and Thummim, as Ioshuah stood before Eleazar, Numb. 27.21. otherwise the priest was to goe vntounto the king:Controv. Princes not to be conuented before the Pope. but the practise of the proud Prelate of Rome is contrarie, who hath vsed to conuent Emperours and Kings before him. Mar.