Annotations Upon the Historical Books Part 2, 1 Samuel · Chapter 2

Annotations Upon the Historical Books Part 2 · 1 Samuel · Chapter 2

p. 217CHAP. II.

Verſ. 1. MY heart rejoyceth in the Lord, mine horn is exalted in the Lord, &c.] In this ſong of Hannahs, her drift is to ſet forth the praiſes of God, by way of teſtifying her thankfulneſſe for the great mercy he had ſhown to her in her ſonne Samuel; yet ſhe doth not onelyonly inſiſt upon this particular, but takes occaſion from thence to ſet forth his infinite holineſſe, and wiſdome, and power, and ſpeaks of the marvellous works of his providence which he dayly doth in the world; and of the manifold benefits both temporall, and ſpirituall, and eternall, which he is alwayes ready to impart to his Church and people. Indeed in the firſt words of the ſong, ſhe begins with that which God at preſent had done for her; wherein we muſt note, firſt, that though ſhe did doubtleſſe rejoyce much in the child that God had given her; yet the chief thing that cheared her heart was, that the Lord by granting her requeſt in giving her a ſonne, had diſcovered his love to her, and the precious account that he made of her, and therefore when ſhe comes to ſet forth the ground of her joy, ſhe inſiſts altogether upon her intereſt in God, and his favour to her: My heart rejoyceth in the Lord, mine horn is exalted in the Lord: ſecondly, that by exalting her horn, is meant the advancing of her power and glorie, and the cheerfulneſſe and joy of her ſpirit; the metaphor is taken either from horn beaſts whoſe power and beautie is chiefly in their horns, and who being luſtie and full of ſpirit, do the more advance and lift up their horns as they go up and down; or elſe from captains and ſouldiers, who were wont in thoſe times (as ſome ſay) to wear a kind of horn made of braſſe upon their helmets, and when they were conquerers and triumphed over their enemies, then they wore it up, but when they were conquered and foiled, they drew it down. However, Hannah intends hereby to intimate, that through the Lords goodneſſe to her in giving her a ſonne, ſhe was become ſtronger and more renowned then before (for children are the ſtrength and glorie of their parents) and that ſhe was cheared and encouraged to triumph over all her enemies: thirdly, that whereas ſhe addes, my mouth is enlarged over mine enemies; thereby is meant, both that ſhe had now more abundant matter for the praiſing of God then her enemies, and likewiſe that ſhe had now enough to ſay wherewith to ſtop the mouth of her inſulting adverſarie; before, when ſhe was barren, ſhe had nothing to replie againſt Peninnah, but was fain to bear her reproches in ſilence; but now Peninnah could not inſult over her as before; and if ſhe did, ſhe had enough to anſwer her: and fourthly, that the reaſon of this is rendred in the laſt words, becauſe I rejoyce in thy ſalvation, that is, becauſe thou haſt ſaved me, to wit, from the affliction and reproch of my barrenneſſe, and the inſulting of mine enemies.

Verſ. 2. There is none holy as the Lord, &c.] To wit, becauſe there is no creature that is perfectly holy without ſpot or blemiſh, eſſentially and independently holy, and the fountain of all holineſſe that is in others, as the Lord is; and therefore it follows, for there is none beſides thee, that is, there is no God beſide thee, neither is there any rock like our God: but concerning this laſt clauſe, ſee the note, Deut. 32.4.

Verſ. 4. For the Lord is a God of knowledge, &c.] By two reaſons Hannah ſhews p. 218the follie of thoſe that proudly inſult over Gods people: firſt, the Lord, ſaith ſhe, is a God of knowledge, that is, a God that knows all that in your pride and arrogancie you think or ſpeak, or attempt againſt his poore ſervants; and from whom you have even that knowledge, wiſdome and underſtanding, in the confidence whereof you are ſo ready to exalt your ſelves; wherein there are many ſtrong arguments included to diſſwade all men and women from ſuch proud and arrogant boaſting as Peninnah had uſed: firſt, becauſe he that is the juſt avenger of all wickedneſſe, muſt needs know it: ſecondly, becauſe he diſcerning all their thoughts and projects, could eaſily infatuate them, and croſſe them many wayes in their purpoſes: and thirdly, becauſe they may be ſure, that he ordereth all with great wiſdome for the good of thoſe that fear his name. Again, a ſecond reaſon is, that by him actions are weighed: whereby is meant that he exactly ponders all the actions of men, and will therefore as a juſt Judge repay them as he finds them good or evil; yea, according to the degree of good and evil which he finds in them; or rather it is meant of all the actions of men, as they are diſpoſed by the providence of God; that he weighs them, that is, he orders them in great wiſdome; even as the Apothecarie weighs the drugs he puts into his medicines, ſo the Lord moderates or enlargeth the rage of wicked men againſt his children, as may be moſt for their good; and therefore though they be inſatiably deſirous to lay load upon his children, yet they are reſtrained many times, and can proceed no further then God ſees ſhall be for their good.

Verſ. 4. The bows of the mighty men are broken, and they that ſtumbled are girt with ſtrength.] In theſe words is implied that God doth many times abate the ſtrength of the mightie, or at leaſt blaſts their attempts, and makes them ſucceſſeleſſe; and ſo (as when the bow of a mightie man breaks) all their endeavours come to nothing; and on the other ſide he many times ſo ſtrengthens the feeble that of themſelves are ready to ſtumble, or at leaſt ſo proſpers their weak endeavours, that unexpectedly they bring mightie things to paſſe. Thoſe that are ſtrong of bodie, ſtrong in militarie forces, in power and authoritie in the Common-wealth, in wiſedome, wit, judgement and memorie, become many times as Samſon when his hair was cut off, like other men, yea though their ſtrength remains, their bow is oft broken, their attempts are vain, and end in ſhame and reproch; whereas thoſe that are weak in theſe regards, become mightie and ſtrong, at leaſt they prevail ſucceſſefully in all their affairs.

Verſ. 5. They that were full have hired out themſelves for bread, and they that were hungry ceaſed.] That is, they that were hungry became rich, or at leaſt were well provided for, ſo that there was not a poore man any longer left amongſt them.

So that the barren hath born ſeven, and ſhe that hath many children is waxed feeble]. That is, thoſe that were barren have born many children; (for ſeven is uſually in the Scripture put for many, as Deut. 28.7. they ſhall come out againſt thee one way, and flie before thee ſeven wayes: and ſo in divers other places) and on the other ſide, they that have had many children have either grown weak, and ſo through feebleneſſe have left bearing, or elſe have buried the children they have had, and ſo became feeble, children being ſtill eſteemed the ſtrength of their parents. Now this p. 219particular paſſage of Gods providence, it is likely that Hannah did the rather mention amongſt the reſt, as having reſpect to the Lords mercy, in opening her barren wombe, and perhaps to the hope ſhe had alſo, if not the aſſurance ſhe had by the ſpirit of prophecy, that the Lord would give her many children more, as indeed we find verſ. 21. of this chapter, that ſhe had after this, three ſonnes and two daughters.

Verſ. 6. The Lord killeth and maketh alive, &c.] Theſe following paſſages in this and the next verſe may either be meant of ſeverall men, to wit, that the Lord killeth one, and maketh alive another, that he maketh one man poore, and another man rich, &c. or elſe of the ſame perſons; that the Lord killeth men, and then maketh them alive again; that he maketh a man poore, and then afterwards rich again, that he bringeth a man low, and then afterwards lifteth him up again. The Lord maketh poore, and maketh rich; he bringeth low, and lifteth up: as for theſe expreſſions of killing and making alive, of bringing down to the grave, and bringing up, though they may be meant firſt, literally, that the Lord ſometimes killeth men, and yet reſtoreth them to life again, as he did the good Shunamites ſonne, 2. Kings 4.35. and ſecondly, ſpiritually, that the Lord with the terrours of the Law, and the laſhes and ſting of conſcience for ſinne hath humbled men, and laid them as it were for dead according to that of the Apoſtle, ſinne revived, and I died, Rom. 7.9. whence the Law is called the miniſtration of death, 2. Cor. 3.7. and yet afterwards he revives them, and cheers them up again by the promiſes of mercy and the ſweet comforts of his ſpirit; yet thirdly, I conceive they may be beſt underſtood of the deſperate dangers, the grievous and heavy afflictions, whereinto the Lord many times brings men, and yet afterwards raiſeth them up again; when men by ſickneſſe or any other diſmall calamity, are brought to deſperate extremities of danger, heart-breaking ſorrows and miſeries, out of which there ſeems to be no hope of recovery, they are ſaid in the Scripture to be as dead men, and to be brought to the brink of the grave; there is but a ſtep between me and death, ſaith David, chap. 20.3. For thy ſake are we killed all the day long, ſaith the Apoſtle, Rom. 8.36. and ſo alſo when the Lord delivereth them from theſe dangers and miſeries, they are ſaid to be revived and raiſed up from the grave, Hoſ. 6.2. After two dayes will he revive us, in the third day will he raiſe us up, and we ſhall live in his ſight: Eſa. 26.19. Thy dead men ſhall live, together with my dead body ſhall they ariſe; awake and ſing ye that dwell in the duſt, &c. And thus Hannah here ſpeaks of the ſtrange changes and alterations which God makes amongſt men. The Lord killeth and maketh alive, he bringeth down to the grave and bringeth up: becauſe, firſt, men will not be humbled many times, till they be brought to ſuch depths of miſerie: and ſecondly, men are moſt affected with Gods goodneſſe when they have given themſelves for loſt, and are then raiſed up again: & thirdly, the Lords power is moſt magnified, when men are reſtored from ſuch inextricable miſeries; therefore uſually the Lord doth thus kill men, when he means nothing leſſe then that they ſhould be loſt, but within a while revives them again, and puts them into a better eſtate and condition then they were in before.

Verſ. 8. For the pillars of the earth are the Lords, and he hath ſet the world upon them.] That is, the whole earth is the Lords, even to the centre and foundation thereof, upon which the Lord hath ſettled and built up the whole frame of the world, as it were upon pillars. The earth hangs we know in the midſt of the aire, having p. 220nothing to ſupport it but the mighty power & command of God; but becauſe it ſtands firm and faſt as if it were ſupported with pillars, hence is this expreſſion, The pillars of the earth are the Lords, &c. and this clauſe is added, to ſhew that it is no wonder, that God ſhould thus turn things upſide down in the government of the world, as is expreſſed in the foregoing verſe; ſince he that thus made the world at the firſt, muſt needs be of power to do what he will, & may well alſo take libertie to do what ſeems good in his own eyes; for with his own why ſhould he not do what himſelf pleaſeth?

Verſ. 9. He will keep the feet of his ſaints, and the wicked ſhall be ſilent in darkneſſe.] By keeping the feet of his ſaints, is meant the Lords preſerving them from all dangers bodyly and ſpirituall; and that eſpecially by the inward guidance of his ſpirit; and as for the ſecond clauſe, the wicked ſhall be ſilent in darkneſſe; this may be underſtood either of the great calamities that ſhall fall upon them; Eccleſ. 5.17. All his dayes alſo he eateth in darkneſſe, and he hath much ſorrow and wrath with his ſickneſſe: Zeph. 1.15. That day is a day of wrath, a day of trouble and diſtreſſe, a day of waſtneſſe and deſolation, a day of darkneſſe and gloomineſſe, a day of clouds and thick darkneſſe: wherein Hannah foretells here that they ſhould be ſilent, that is, even overwhelmed with confuſion and aſtoniſhment, not having any thing to ſay for themſelves, according to thoſe expreſſions, Matth. 22.12. And he ſaid unto him, friend how cameſt thou in hither, not having a wedding garment: and he was ſpeechleſſe: Job 5.16. So the poore hath hope, and iniquitie ſtoppeth her mouth: and Jer. 8.14. Why do ye ſit ſtill? aſſemble your ſelves, and let us enter into the defenced cities, and let us be ſilent there: for the Lord our God hath put us to ſilence, and given us waters of gall to drink, becauſe we have ſinned againſt the Lord: or elſe of their being cut off from the land of the living, for ſuch are ſaid to dwell in ſilence, Pſal. 94.17. Ʋnleſſe the Lord had been my help, my ſoul had almoſt dwelt in ſilence, and in darkneſſe: Job 10.21, 22. Before I go whence I ſhall not return, even to the land of darkneſſe, and the ſhadow of death: and eſpecially the wicked, whoſe ſouls are caſt into outer darkneſſe, Matth. 8.12. But the children of the kingdome ſhall be caſt into outer darkneſſe, there ſhall be weeping and gnaſhing of teeth.

For by ſtrength ſhall no man prevail.] That is, by their own ſtrength. This is added as a reaſon of both the foregoing clauſes, the Lord will keep the feet of his ſaints; for ſhould not the Lord keep them, they could never preſerve themſelves by their own ſtrength; and the wicked ſhall be ſilent in darkneſſe: for if the Lord undertakes to puniſh them, they cannot by their ſtrength ſecure themſelves; the weak and ſtrong are both alike to him; he can pull down the mightieſt as well as the meaneſt.

Verſ. 10. The adverſaries of the Lord ſhall be broken in pieces, out of heaven ſhall he thunder upon them.] This laſt clauſe being a branch of the propheticall part of Hannahs ſong, may have reference to that particular judgement upon the enemies of Gods people, in the time of her ſonne Samuels government, 1. Sam. 7.10. The Lord thundred with a great thunder on that day upon the Philiſtines, & diſcomfited them, & they were ſmitten before Iſrael; or that 1. Sam. 12.18. So Samuel called unto the Lord, and the Lord ſent thunder and rain that day; & all the people greatly feared the Lord & Samuel. Yet withall it may be meant generally of the Lords pouring down vengeance from heaven upon his adverſaries; for we ſee, 2. Sam. 22.14, 15. David ſaith, The Lord thundred from heaven, and the moſt high uttered his voice; and he ſent out arrows and ſcattered them, lightning and diſcomfited them, &c. And yet we reade not of p. 221any ſuch ſtorm of thunder and lightning that ever fell upon the enemies of David; becauſe God had many times deſtroyed his enemies by thunder from heaven, it grew to be, as it ſeems, a proverbiall ſpeech, to ſay that the Lord would thunder upon them, when they meant that the Lord would terribly deſtroy them.

The Lord ſhall judge the ends of the earth, &c.] This is a prophecie concerning the exaltation & kingdome of Chriſt the Meſſiah; and indeed it is the firſt place in the old Teſtament, where Chriſt is mentioned under the name of the Meſſiah, the anointed. The Lord ſhall judge the ends of the earth, & he ſhall give ſtrength unto his king, & exalt the horn of his anointed; that is, the Lord ſhall rule the whole world, and at the laſt day he ſhall judge all the inhabitants of the earth, yea and that by the Meſſiah, the Lord Chriſt his anointed King, who though at firſt he ſhall live in a low and mean eſtate and condition, yet when he hath finiſhed the work of mans redemption, he ſhall then be exalted above all principalities and powers, and ſhall ſit down at the right hand of his father: all power ſhall be given him both in heaven and in earth, he ſhall gather in his elect people among all nations, govern them by his word and ſpirit, and deſtroy all his and their enemies. Thus, I ſay, it is generally thought by Interpreters, that theſe words are a prophecie concerning Chriſt the Lords anointed; yet in regard the kingdome afterward eſtabliſhed amongſt the Jews was a figure of the kingdome of Chriſt, it may alſo be well underſtood of that.

Verſ. 11. And the child did minister unto the Lord before Eli the Prieſt.] This is repeated again, verſ. 18. where it is alſo added that in his miniſtring before the Lord he was girded with a linen Ephod. It is expreſſely ſaid in the former chapter, verſ. 24. that Samuel was carried by his parents to the Tabernacle, and left there ſo ſoon as even he was weaned. But we cannot poſſibly think that there was any ſervice of the Tabernacle, that at thoſe years Samuel was able to do; and therefore the meaning of this clauſe is onelyonly, that afterwards, even whileſt he was yet but a child, de did ſuch ſervice in the Tabernacle, as according to his years and ſtrength he was capable of doing. The Levites indeed did not enter upon the ſervice of the Tabernacle till they were twentie five years old, Levit. 8.24. But now Samuels caſe was extraordinary, becauſe by the ſpeciall vow of a Nazarite, he was even from his tender years conſecrated to the ſervice of the Lord; and therefore we ſee even in his childhood he did wait upon the ſervice of the Tabernacle, to wit, in ſuch ſervices as ſtill by degrees he grew able to do; as happely in locking and unlocking the doores of the Tabernacle; in laying up and fetching out the veſtments of the Prieſts, and ſuch like; for that it was ſome miniſterie in the Tabernacle that he was employed in is evident, becauſe verſ. 18. it is ſaid, that he wore a linen Ephod, which was an holy garment, in the doing of it. We find not indeed in the law of Moſes that there was any ſuch linen Ephods appointed for the Levites, but for the inferiour Prieſts onelyonly, the ſonnes of Aaron, Exod. 39.27. And they made coats of fine linen of woven work, for Aaron and for his ſonnes: either therefore afterwards when the Tabernacle came to be ſettled in the land of Canaan, it was ordered, and that by divine authoritie, that the Levites alſo ſhould wear ſuch linen Ephods when they attended upon the ſervice of the Tabernacle; or elſe Samuel was by ſpeciall diſpenſation, becauſe of the Nazarites vow, or ſome other reaſon, appointed to wear this holy veſtment; which yet ſeems not ſo probable, becauſe it appears that this linen p. 222Ephod was ſo commonly worn by all that were employed in holy ſervices, that even David alſo when he danced before the Ark, 2. Sam. 6.14. was girded with a linen Ephod. However, hereby I ſay it is clear, that Samutl in his childhood and youth did attend upon the ſervice of the Tabernacle, in ſuch ſervices as he could then diſcharge, and that before Eli the Priest, that is, according as he was ordered and directed by Eli, who undertook the training of him up, and upon whom he chiefly attended in the ſervice he did.

Verſ. 12. Now the ſonnes of Eli were ſonnes of Belial, they knew not the Lord.] This is meant of the effectuall knowledge of faith; ſo they knew not the Lord, they had no lively knowledge nor apprehenſion of God. They that have a floating knowledge in their brains of thoſe things which they believe not in their hearts, may be well ſaid not to know that which by a ſpeculative knowledge they underſtand well enough; and ſo they that underſtand well enough thoſe things which God hath revealed concerning himſelf, either by his word or works, if this their knowledge be not accompanied with faith and the fear of God; (and ſo though they know God, yet they do not glorifie him as God, Rom. 1.21.) theſe men do not indeed know God; they may ſay they know him, but their own works may confute them; for if they did indeed know him, they would fear him and honour him as God: They profeſſe that they know God, ſaith the Apoſtle concerning ſuch men as theſe, Tit. 1.16. but in their works they denie him, being abominable and diſobedient, and unto every good work reprobate. He that ſaith, I know him (ſaith S. John, 1. John 2.4.) and keepeth not his commandments is a liar, and the truth is not in him: and thus it is ſaid here of the ſonnes of Eli, that they knew not the Lord: Though they were Prieſts, whoſe office it was to teach and inſtruct the people in the knowledge of God, yet becauſe they were wicked ungodly wretches, ſonnes of Belial (concerning which expreſſion ſee the note, Deut 13.13.) therefore they are ſaid not to have known the Lord; as upon the ſame ground the Prophet Hoſea complained of the people of God in his time, that there was no knowledge of God in the land. Hoſ. 4.1. And this is here inſerted concerning the ſonnes of Eli, to intimate both the faith of Samuels parents in leaving him, and alſo the ſingular grace of God in preſerving him pure and incorrupt, where there was ſuch danger of infection by reaſon of theſe ſonnes of Belial with whom he was to live.

Verſ. 13. The Priests ſervant came, whileſt the fleſh was in ſeething, with a fleſh-hook of three teeth in his hand, &c.] Concerning this fleſh-hook ſee Exod. 27.3. The ſinne of theſe ſonnes of Eli here ſet forth was this, firſt, that not content with the breaſt and ſhoulder which onelyonly were the Prieſts portion of the peace-offerings, Levit. 7.31, 32, 33, 34. they uſed to take out of that which was ſeething for the ſacrifices, as their cuſtomarie fees, not having any Law of God for it, all that their fleſh-hook could take out; and it is ſaid that this they did not now and then, but alwayes, verſ. 14. So they did in Shiloh, unto all the Iſraelites that came thither: Again, ſometimes they would have this their overplus cuſtomarie portion before the fleſh was ſeething, that they might roſt it, yea before the fat was burnt, directly againſt that Law, Levit. 7.31. And the Prieſt ſhall burn the fat upon the altar, but the breast ſhall be Aarons and his ſonnes; yea, and perhaps before the fat was taken off, which may be the reaſon why verſ. 29. they are ſaid to have made themſelves fat with the chiefeſt of the offerings.

p. 223Verſ. 18. But Samuel miniſtred before the Lord being a child girded with a linen Ephod.] See the note above, verſ. 11.

Verſ. 19. Moreover his mother made him a little coat, and brought it to him from yeare to yeare, &c.] During his childhood, when as yet he could do but little ſervice in the Tabernacle, his mother thought it requiſite to ſupplie him with clothes, the rather that ſhe might yearly bring him ſome ſmall pledge of a mothers love.

Verſ. 21. And the Lord viſited Hannah, ſo that ſhe conceived and bare three ſonnes and two daughters.] Thus for that one ſonne which ſhe had given to the Lord, the Lord gave her three ſonnes and two daughters more, and that too immediately upon Elies bleſſing them, to ſhew how powerfull the prayers are of ſuch as Eli was, verſ. 20. it is ſaid Eli bleſſed Elkanah and his wife, and ſaid, The Lord give thee ſeed of this woman for the loan which is lent to the Lord; and then immediately after follows, And the Lord viſited Hannah, ſo that ſhe conceived, &c.]

Verſ. 22. Now Eli was very old, and heard all that his ſonnes did unto all Iſrael, and how they lay with the women, &c.] That is, he heard both of the wrong they did unto all Iſrael, in the matter of their ſacrifices, and likewiſe of that particular villanie of theirs, in lying with the women that aſſembled at the doore of the Tabernacle of the congregation: It is very hard to ſay what theſe women were, with whom the ſonnes of Eli committed this lewdneſſe; firſt, ſome hold that they were certain devout women that withdrawing themſelves from all worldly employments and ſecular affairs, did give up themſelves wholly to the ſervice of God in the Tabernacle; there to ſpend their time in faſting and prayer, and other holy duties both day and night; of which ſort they ſay that propheteſſe Anna was one, of whom it is ſaid, Luke 2.37. She was a widow of about foureſcore and foure years, which departed not from the Temple, but ſerved God with fastings and prayers night and day: ſecondly, others hold that they were certain women that did aſſemble together in their turns, ſome in one courſe, and ſome in another, for ſome ſervices in the Tabernacle that were proper for them to do, as waſhing and ſpinning; and ſo had their abode for that purpoſe in ſome places adjoyning to the Tabernacle; and did attend at the doore of the Tabernacle to receive directions from the Prieſts as there was occaſion: thirdly, others ſay that they were the women that after child-bearing came to be purified according to the Law, who being accompanied, when they came with a great many of their neighbours and friends that went along with them, it is therefore ſaid that they aſſembled by troops (as the word in the Original ſignifieth) at the doore of the Tabernacle of the congregation: and laſtly, others think that it is meant generally of all thoſe women, that in the forwardneſſe of their zeal and devotion did flock together daily at the doore of the Tabernacle, to offer ſacrifices, and to perform other duties of Gods worſhip and ſervice; and indeed conſidering that the ſame phraſe is uſed concerning thoſe women that came flocking in to bring their looking-glaſſes for the ſervice of the Tabernacle (at which time there could not be any ſuch companies of women, that had either conſecrated themſelves to the perpetuall ſervice of God in the Tabernacle, or that came up in their courſes to be helpfull in their way to the miniſters of the Tabernacle; and that becauſe the Tabernacle was not then built) Exod. 38.8. And he made the lave…, of braſſe, of the looking-glaſſes of the women aſſembling, which aſſembled at the doore of the p. 224Tabernacle of the congregation, I do the rather think it is meant of all ſuch women generally, as came in freely and frequently to ſerve God in the Tabernacle, and that many of theſe were ſeduced by theſe varlets, as they got opportunity of any privacy with them, and drawn to lie with them, and that in Gods houſe; a wickedneſſe the more abominable too, becauſe they had wives of their own, chap. 4.19. As for the mention that is here made of Elies age, Now Eli was very old, and heard all that his ſonnes did, &c. I conceive there are two reaſons why this is expreſſed; firſt, to intimate why he himſelf never took notice of theſe vilde pranks that his ſonnes played; being very aged and ſo not being able, frequently to attend himſelf upon the ſervice of the Tabernacle, he never knew of theſe things till others told him of it: and ſecondly, as an aggravation of his affliction in the wickedneſſe of his ſonnes, that it fell upon him in his old age; to heare ſuch tydings of his ſonnes, would have been a burthen heavy enough to have been born when he was in his full ſtrength, but in his old age, when the graſſehopper is a burden, as Solomon ſaith, Eccleſ. 12.5. to have ſuch milſtones fall upon him, muſt needs cruſh him.

Verſ. 23. And he ſaid unto them, Why do you ſuch things? &c.] Thus he reproveth his ſonnes for their ſinnes; but herein lay the ſinne of Eli, that knowing them guilty of ſuch horrid abominations he thought it enough to reprove them, and that ſo gently too, Nay my ſonnes, for it is no good report that I heare, &c. For ſuch villanies as theſe of his ſonnes, that were now diſcovered to him, he could have done no leſſe in juſtice then to have turned them out of the prieſthood, yea to have cut them off from the people of God; and therefore inſtead of that juſt ſeverity thus mildly to admoniſh them onelyonly, was certainly a grievous ſinne; and indeed it diſcovered plainly he had alwayes marred them with too much indulgence; ſo that it is no wonder though the Lord were highly offended with him.

Verſ. 24. Ye make the Lords people to tranſgreſſe.] If we reade this clauſe as it is in the margin of our bibles, Ye make the Lords people to cry out, it is do…btleſſe then meant of the complaints and outcries of the people againſt them for their abominable wayes; but if we reade the words as they are in our text, Ye make the Lords people to tranſgreſſe, the meaning is, that they did not onelyonly ſinne themſelves, but alſo cauſed the people to tranſgreſſe, and ſo were guilty as much as in them lay of helping to deſtroy their ſouls alſo; to wit, partly in that they imitated their evil example; and partly, in that they forbore to bring their ſacrifices to the Lord, being offended at their ill managing thoſe ſacred ſervices, as is before noted, verſe 17.

Verſ. 25. If one man ſinne against another, the Judge ſhall judge him; but if a man ſinne against the Lord, who ſhall intreat for him?] That is, though all the friends he hath ſhould joyn together and intreat, they ſhall not be able to make his peace. This ſpeech of Eli to his ſonnes, is ſomewhat difficult, and is diverſly expounded; ſome underſtand it thus, that whereas when one man wrongs another, the Judge or umpire choſen between, may compoſe the difference and reconcile them together, it is otherwiſe when a man wittingly, maliciouſly, and preſumptuouſly ſinnes againſt God; for there all hope of pardon is denied, there remains no more ſacrifice for ſinne, that is, for ſuch a mans ſinne, p. 225Heb. 10.26. neither ſhould ſuch an one be prayed for: 1. John 5.16. If any man ſee his brother ſinne a ſinne, which is not unto death, he ſhall ask, and he ſhall give him life for them that ſinne not unto death. There is a ſinne unto death: I do not ſay, he ſhall pray for it. But this Expoſition agreeth not with Eli his aim, which was doubtleſſe to winne his ſonnes to true repentance; and beſides, why ſhould ſinning againſt the Lord, be here reſtrained to ſinning againſt him maliciciouſly, and with a high hand? I rather therefore think, that the drift of theſe words is onelyonly to ſhew them what a grievous and dangerous thing ſinne is, eſpecially ſuch ſinnes whereby God is immediately wronged and provoked, that ſo he might ſcarre them from their evil courſes; to wit, either becauſe if God by his Judges puniſh offences againſt man, he muſt needs be more ſevere when men riſe againſt him; or elſe becauſe no mediation nor ſatisfaction by man can here take up the quarrell; as may be done when the difference is between one man and another: If one man (ſaith he) ſinne againſt another, the Judge ſhall judge him; that is, an Umpire may come and take up the controverſie; the partie may be adjudged to make ſatisfaction, and there will be an end of the quarrell; but if a man ſinne against the Lord, who ſhall intreat for him? that is, no mediation nor ſatisfaction of man can here make a mans peace; no reconciliation can be here hoped for, unleſſe the ſinner repenting of his ſinnes, do by faith in Chriſt turn to God. So that herein alſo is implied the deſperate danger of their condition, who by kicking againſt the ſacrifices, did in a manner deſpiſe this onelyonly means of their reconciliation with God.

Notwithstanding they hearkened not unto the voice of their father, becauſe the Lord would ſlay them.] That is, becauſe the Lord had determined to deſtroy them; and ſo conſequently not to give them grace to repent, but to leave them to the ſtubborneſſe of their own wicked hearts; for though it be true, that God wills not the death of a ſinner, (Ezek. 33.11. As I live ſaith the Lord God, I have no pleaſure in the death of the wicked, but that the wicked turn from his way, and live; that is, he deſires not that ſinners ſhould periſh, but would rather that they ſhould repent, &c.) yet it doth not hence follow, but that God may determine in a way of juſtice, not to give any effectuall grace to ſuch and ſuch men, as have grievouſly provoked him by their ſinnes, but rather to deliver them up to hardneſſe of heart, and ſo it was here; for their ſinnes God determined to deſtroy them, and conſequently to leave them to themſelves; and therefore it was no wonder though they minded not the reproofs and counſell of their father.

Verſ. 26. And the child Samuel grew on, and was in favour both with the Lord, and alſo with men.] This is here inſerted, firſt, for the greater praiſe of Samuel, who grew in grace even in theſe declining times: and ſecondly, eſpecially to ſhew how God remembred merciemercy in the midſt of judgement, by raiſing up ſuch a glorious inſtrument to be a ſtay to his poore people, in thoſe diſmall times that were now coming upon them.

Verſ. 27. Did I plainly appear unto the houſe of thy father, when they were in Egypt in Pharaohs houſe?] to wit, by chooſing Aaron of whom Eli was deſcended, to joyn himſelf with Moſes, for the deliverance of the Iſraelites when they were in bondage to Pharaoh in Egypt.

p. 226Verſ. 29. Wherefore kick ye at my ſacrifice, and at mine offering, which I have commanded in my habitation, and honourest thy ſonnes above me? &c.] In this clauſe, firſt, Eli and his ſonnes are reproved for kicking againſt Gods ſacrifices and offerings; and they are ſaid to kick at his ſacrifices, &c. 1. becauſe they ſeemed not pleaſed that God had ſo much, and they ſo little of the ſacrifices and offerings; and therefore in a proud and ſcornfull manner, took from the ſacrifices for their own uſe what they pleaſed themſelves; and 2. becauſe by their doing what they liſted about Gods ſacrifices, and by carrying themſelves as if they thought any thing that they were pleaſed to leave, after they had ſerved themſelves, good enough for Gods altar; and generally by their profane and careleſſe carriage of themſelves in the ſacred ſervice, whereto they could not have addreſſed themſelves with too much reverence and fear; they diſcovered what a ſleight and baſe eſteem they had of Gods ſacrifices, which was all one in effect, as if they had trampled them under their feet; and 3. becauſe by their inſolent and wilfull diſobeying the law of the ſacrifices which God had given them in charge; they did as it were kick and ſpurn againſt God in his Ordinances: And though Eli did not this but his ſonnes onelyonly, yet becauſe he did not reſtrain them from theſe evil practiſes, and puniſh them for their wickedneſſe herein; it is charged upon him as well as upon them: Wherefore kick ye at my ſacrifice? &c. and ſecondly, Eli is reproved for honouring his ſonnes above God; and that becauſe he was more carefull to pleaſe his children, then to pleaſe God; to keep them in their places, then to vindicate Gods ſacrifices from being polluted.

Verſ. 30. I ſaid indeed, that thy houſe, and the houſe of thy father ſhould walk before me for ever, &c.] Becauſe the taking away the high Prieſts place from Eli and his familie, is not the onelyonly puniſhment here threatned, though the chief; (for the cutting off many of his poſteritie from the inferiour prieſthood, is alſo included in the evil denounced againſt him in this place, verſ. 31. Behold, the dayes come that I will cut off thine arm, and the arm of thy fathers houſe, that there ſhall not be an old man in thine houſe:) therefore this which is here ſaid of a conditionall promiſe formerly made, which ſhould now be reverſed, becauſe the condition was not performed, cannot be referred to any particular promiſe made to Eli, or any decree of Gods concerning Eli, that the high Prieſthood ſhould be continued in his line; but to that promiſe made to Aaron and his ſeed in generall, Exod. 29.9. Thou ſhalt qird them with girdles (Aaron and his ſonnes) and put the bonnets on them: and the Prieſts office ſhall be theirs for a perpetuall ſtatute: which is now reverſed as concerning Eli his familie, whom the Lord threatens to cut off in a great part from the prieſthood▪ given at firſt to Aaron and his ſeed.

Verſ. 31. Behold, the dayes come that I will cut off thine arm, &c.] That is, I will make both thee and thy familie weak and ignoble: (for the cutting off the arm, ſignifieth the taking away from them the ſtrength and dignitie of their familie, Zech. 11.17. Wo to the idol-ſhepherd that leaveth the flock, the ſword ſhall be upon his arm, and upon his right eye: his arm ſhall be clean dried up, and his right eye ſhall be utterly darkned: and this was done, firſt, by cutting off him and his two ſonnes, chap. 4. ſecondly, by cutting off his poſteritie in the flower of their age, which was no doubt partly accompliſhed by that bloudie p. 227execution that was done upon Abimelech and eightie five of the Prieſts of his familie, chap. 22.16.—18, 19. And the King ſaid, Thou ſhalt ſurely die, Ahimelech, thou and all thy fathers houſe. — And the King ſaid to Doeg, Turn thou and fall upon the Prieſts. And Doeg the Edomite turned, and he fell upon the Prieſts, and ſlew on that day foureſcore and five perſons that did wear a linen Ephod. And Nob the citie of the Prieſts ſmote he with the edge of the ſword, both men, and women, children and ſucklings, &c. and thirdly, by removing the dignitie of the high Prieſthood from Elies familie, which was deſcended from Ithamar unto Zadok, the faithfull Priest ſpoken of verſ. 35. of the ſtock of Eleazar, which was done at leaſt eightie years after this in the dayes of Solomon: 1. Kings, 2.27. So Solomon thruſt out Abiathar from being Priest unto the Lord: that he might fulfill the word of the Lord, which he ſpake concerning the houſe of Eli in Shiloh.

Verſ. 32. And thou ſhalt ſee an enemie in my habitation, in all the wealth which God ſhall give Iſrael.] This may be meant of Eli his ſeeing the time when the Philiſtines ſhould enter the land of Iſrael, the place which God had choſen to dwell in amongſt his people, and ſpoil them of their wealth; and take away the Ark of God, &c. eſpecially if we reade this clauſe as it is in the margin; And thou ſhalt ſee the affliction of the Tabernacle, for all the wealth which God would have given Iſrael. But rather I conceive that the meaning is, that Eli ſhould ſee theſe things, to wit, in his poſteritie (for it is uſuall in the Scripture to ſpeak that of the father, which ſhall be accompliſhed in his poſteritie long after: as Gen. 27.29. Let people ſerve thee; and nations bow down to thee: be Lord over thy brethren, and let thy mothers ſonnes bow down to thee; curſed be every one that curſeth thee, and bleſſed be he that bleſſeth thee. 2. Sam. 7.16. And thine houſe, and thy Kingdome ſhall be eſtabliſhed for ever before thee; thy throne ſhall be eſtabliſhed for ever.) Thou ſhalt ſee ſaith the Lord, an enemie, to wit, Zadok and his poſteritie (whom Elies children ſhould envie and maligne as an enemie, becauſe the high prieſthood was taken from their familie, and conferred upon them) in my habitation; that is, in the temple executing the high Prieſts place, and that in all the wealth which God ſhall give Iſrael; that is, in thoſe dayes when Iſrael ſhall flouriſh moſt in wealth and glorie; and when conſequently the high prieſthood ſhall be moſt deſirable, to wit, in the dayes of Solomon; for this laſt clauſe is added to implie the time when this ſhould come to paſſe which is here threatned.

Verſ. 33. And the man of thine whom I ſhall not cut off from mine altar, ſhall be to conſume thine eyes, and to grieve thine heart.] That is, thoſe of thy poſteritie that ſhall not be cut off, ſhall live miſerably, pining away with grief and vexation of heart, becauſe they ſhall ſee the adverſarie familie enjoy their honour: for ſtill that which is ſaid of Elies eyes and heart, is meant of the eyes and heart of his poſteritie.

Verſ. 34. And this ſhall be a ſigne unto thee, that ſhall come upon thy two ſonnes, &c.] That is, though many of theſe things which I have threatned againſt thy familie, ſhall not come to paſſe in thy time; yet by this ſigne which I now foretell thee, to wit, the ſlaying of thy two ſonnes, Hophni and Phinehas on one p. 228day thou mayeſt be aſſured concerning thoſe things; and that becauſe as truly as thou ſhalt ſee this accompliſhed, ſo truly ſhall all the reſt come to paſſe too in their ſeverall ſeaſons.

Verſ. 35. And I will raiſe me up a faithfull Prieſt, that ſhall do according to that which is in mine heart, &c.] To wit, Zadok of the familie of Eleazar, who did faithfully cleave to Solomon, whom the Lord had appointed to ſucceed David in the throne, when Abiathar who was of the poſteritie of Eli, conſpired with Adonijah againſt David, and againſt Solomon, 1. Kings 1.7, 8. whereupon it was, that he was afterwards depoſed by Solomon from being high Prieſt, and Zadok, was made high Prieſt in his ſtead, 1. Kings 2.27. Now concerning this Zadok there is a promiſe here made, I will build him a ſure houſe, and he ſhall walk before mine anointed for ever: Where firſt, by building him a ſure houſe, is meant the multiplying of his familie, together with the proſperitie they ſhould enjoy in every reſpect; and more particularly the eſtabliſhing of his offspring in the prieſthood, and ſettling of the high Prieſts place upon them: for thus we find this phraſe of building men a houſe uſed elſewhere, as Deut. 25.9. So ſhall it be done unto that man that will not build up his brothers houſe: and Exod. 1.21. And it came to paſſe, becauſe the midwives feared God, that he made them houſes: and 2. Sam. 7. where that which the Lord ſaid to David concerning Solomon, verſ. 13. I will eſtabliſh the throne of his kingdome for ever, is thus afterwards repeated by David, verſ. 27. For thou, O Lord of hoſts, God of Iſrael, haſt revealed to thy ſervant, ſaying, I will build thee an houſe. And indeed we find accordingly, that the high prieſthood was continued in the line and poſteritie of Zadok, unto the time of the Babylonian captivitie; Ezek. 44.15. But the Prieſts, the Levites, the ſonnes of Zadok, that kept the charge of my Sanctuary, when the children of Iſrael went aſtray from me, they ſhall come near to me to minister unto me, &c. and ſo Zadok being of the poſteritie of Phinehas the ſonne of Eleazar, that promiſe was made good which the Lord made to Phinehas, Num. 25.13. He ſhall have it, and his ſeed after him, even the covenant of an everlaſting prieſthood: and ſecondly, by his walking before the Lords anointed for ever, is meant that Zadok and his poſteritie ſhould perform ſuch ſervices as belonged to the high Prieſt, for Solomon and his ſucceſſours, by enquiring of the Lord for them, by offering ſacrifices for them; yea and by giving them counſel and advice upon every occaſion, &c. yet ſome conceive too, that this laſt clauſe muſt alſo be referred to Chriſt the Lords anointed, of whom both Solomon and his ſucceſſours were types; and who was at his coming to aboliſh the Leviticall prieſthood.

Verſ. 36. Every one that is left in thy houſe, ſhall come and crouch to him for a piece of ſilver, &c.] That is, thoſe of thy poſteritie that ſhall not be cut off, ſhall come and bow and crouch before the poſteritie of Zadok to beg ſome relief, and to ſue that they may be employed, though it were but in ſome of the meaneſt ſervices of the Temple; onelyonly that they may have bread wherewith to ſuſtain themſelves and indeed if we yield what is moſt probable, to wit, that the Prieſts were many times degraded for their evil deeds, and turned out of their office; it needs not ſeem ſtrange, that many of Elies poſteritie ſhould fall into ſuch extreme povertie and miſerie. Some conceive that we have ſome footſteps of this curſe in that which p. 229is ſaid of the Prieſts that were not of Zadoks poſteritie, Ezek. 44.13, 14. And they ſhall not come near unto me to do the office of a Prieſt unto me, nor to come near to any of my holy things, in the moſt holy place: but they ſhall bear their ſhame and their abominations which they have committed: But I will make them keepers of the charge of the houſe, for all the ſervice thereof, and for all that ſhall be done therein.