Annotations Upon the Historical Books Part 2, 1 Samuel · Chapter 7
CHAP. VII.
Verſ. 1. ANd the men of Kirjath-jearim came and fetcht up the Ark of the Lord, &c.] Three particulars are here related concerning this removall of the Ark. The firſt is, that it was fetcht up from Bethſhemeſh by the men of Kirjath-jearim, a citie in the tribe of Judah, not farre from Bethſhemeſh, called formerly Baalah, and Kirjath-Baal, Joſh. 15.9, 60. and 18.14. Now this being none of the cities of the Prieſts who onelyonly might touch the Ark; though it be ſaid, that the men of Kirjath-jearim fetcht up the Ark, yet thereby is meant onelyonly, that they came up to have it carried to their citie, and attended it when it was removed (for they were doubtleſſe prieſts either of Bethſhemeſh, or of ſome other place that carried the Ark.) Notwithſtanding the men of Bethſhemeſh were ſmitten for looking into the Ark, chap. 6.19. yet the men of Kirjath-jearim did not oppoſe the removing of it to their citie, but themſelves fetched it thither, no doubt with much joy, and that becauſe they knew that it was not the preſence of the Ark amongſt the men of Bethſhemeſh, but their unreverend carriage of themſelves in gazing upon the Ark, or looking into it, that was the cauſe of their miſerie. The ſecond thing related is, that they brought the Ark into the houſe of Abinadab in the hill. It is likely that Abinadab was a man of ſingular holineſſe; and perhaps, as ſome hold, a Levite too; but yet the reaſon which the text implies, why his houſe was choſen for the keeping of this ſacred treaſure, is this; that it was in the hill, to wit, firſt, becauſe high places were in theſe times in great requeſt, and judged fitteſt for holy employments: and ſecondly, becauſe it might be a place of ſtrength, and ſo of ſafetie for the Ark to be kept in: whence it was, that the Ark was kept there till Davids time, when it was fetched away from thence: 1. Chron. 13.6, 7. And David went up and all Iſrael to Baalah, that is, to Kirjath-jearim which belonged to Judah, to bring up thence the Ark of God the Lord.— And they carried the Ark of God in a new cart out of the houſe of Abinadab. Indeed in 2. Sam. 6.3. it is ſaid that the Ark was brought out of the houſe of Abinadab that was in Gibeah: but by Gibeah there is meant the hill, (as it is tranſlated there in the margin of our Bibles) for it is expreſſely ſaid in that very place, verſ. 2. that the city out of which the Ark was then fetched was Baal of Judah, which was Kirjath-jearim, as is before noted, Joſh. 15.9. and the city Gibeah was in the tribe of Benjamin, Joſh. 18.28. Judg. 19.14. The third particular here related is, that having carried the Ark into the …o…ſe of Abinadab in the hill, they ſanctified Eleazar his ſonne to keep the Ark of the Lord, that is, they choſe him to be ſet apart to this holy imployment, even to give continuall attendance upon the Ark, that he might keep others from coming near to pollute or defile it; and to that end they cauſed him to fit and prepare himſelf in all holy manner for this ſacred charge; under which the waſhing of his garments with water, and ſuch other ceremonies of legall purifying, may be comprehended, as we ſee Exod. 19.10. And the Lord ſaid unto Moſes, Go unto the people and ſanctifie them to day and to morrow, and let them waſh their clothes. But may ſome ſay, when the Iſraelites had gotten the Ark again out of the land of the Philiſtines, why did they not carry it back to the Tabernacle in Shiloh? I anſwer, at firſt the terrour of the men of Bethſhemeſh, might be the cauſe that it was preſently removed to Kirjath-jearim, a city near unto Bethſhemeſh; yet becauſe the Ark ſtayed there ſo long, it is moſt probable, that either it was at firſt removed thither, or at leaſt afterward continued there, not without the conſent of Samuel their Judge, and the other Elders of Iſrael; yea happely not without expreſſe direction from the Lord, and that becauſe Shiloh was deſtroyed when the Ark was taken by the Philiſtines; or elſe, rather becauſe the Lord would ſtill ſhew his indignation againſt the former wickedneſſe of that place, by not ſuffering the Ark to be carried thither again.
Verſ. 2. And it came to paſſe while the Ark abode in Kirjath-jearim; that the time was long; for it was twenty years, &c.] This is not meant of the whole term of the Arks remaining in Kirjath-jearim; for between the death of Eli (preſently after which the Ark was brought to this place) and the beginning of Davids reigne when it was firſt removed thence, 2. Sam. 6.2, 3. there muſt needs be fourty years allowed for the government of Saul and Samuel, Act. 13.21. all which time the Ark continued in Kirjath-jearim, unleſſe when it was for a while onelyonly carried forth into the camp in the warre againſt the Philiſtines, chap. 14.18. And Saul ſaid unto Ahiah, Bring hither the Ark of God: for the Ark of God was at that time with the children of Iſrael. The meaning therefore of this clauſe, is onelyonly thus, that twenty years were expired ere the people by the exhortations of Samuel▪ or by the troubles that God brought upon them, could be wonne to that ſolemne converſion related in the following verſes, concerning which it is ſaid here in the laſt clauſe of this verſe, that all the houſe of Iſrael lamented after the Lord, that is, they were brought to bethink themſelves of their ſinnes, and began with all humiliation and ſorrow to ſeek the recovery of Gods love and favour, and that no doubt becauſe of the heavy oppreſſion of the Philiſtines: for it ſeems that ever ſince the taking of the Ark, they had kept many of Iſraels cities in their hands, and many wayes tyrannized over them, as is evident verſ. 7. The Lords of the Philiſtines went up againſt Iſrael: and when the children of Iſrael heard it, they were afraid of the Philiſtines. And verſ. 14. The cities which the Philiſtines had taken from Iſrael, were reſtored to Iſrael, &c.
Verſ. 3, And Samuel ſpake unto all the houſe of Iſrael, &c.] That is, to the Elders of Iſrael reſorting to him from all places; or to the people, as he went about in his circuit.
Put away the ſtrange gods, and Aſhtaroth from among you, and prepare your hearts unto the Lord, and ſerve him onelyonly.] That is, Content not your ſelves with the outward act of removing your ſtrange gods, but labour to bring your hearts into a fit temper for God, purified by faith, humbled with the ſight and deteſtation of your ſinnes, and ſettled in a full purpoſe of amendment of life. Concerning Aſhtaroth, ſee the Note, Judges 2.13.
Verſ. 5. And Samuel ſaid, Gather all Iſrael to Mizpeh and I will pray for you unto the Lord.] Of Mizpeh, ſee Judges 20.1. Thither the people are at preſent appointed to gather themſelves. 1. That they might there in a publick and ſolemn manner renew their Covenant with God, and pray unto him for pardon and favour: and 2. That they might there conſult about means, both for reforming of publick abuſes, and for making warre againſt the Philiſtines.
Verſ. 6. And they gathered together to Mizpeh, and drew water, and poured it out before the Lord, and fasted on that day, &c.] What this pouring forth of water before the Lord was, and to what end it was done, it is hard to ſay. Many Expoſitours underſtand it merely of drawing and pouring forth water, to wit, as a kind of ſacrifice; or rather, as a ſacred Ceremony, whereby they deſired to ſignifie either, Firſt, That they wiſhed that thoſe that ſhould return to their idolatry again, might utterly periſh without hope of recovery, as that water that was poured forth, that could not be gathered up again, according to that of the widdow of Tekoah, 2. Sam. 14.14. We muſt needs die, and are as water ſpilt upon the ground, which cannot be gathered up again: or Secondly, That they did utterly renounce and caſt away their idolatry, even as that water was wholly poured forth out of their veſſels, not the leaſt drop remaining behind, and were reſolved never more to take up their ſuperſtitious practiſes again, no more then they would think of taking up that water again which they had ſo poured forth: or Thirdly, That they hoped that as the water being poured forth was ſtreight gone out of ſight, and was not to be ſeen, ſo the very remembrance of their ſinnes ſhould be blotted out before the Lord, & ſhould be as it were perfectly waſhed away: or Fourthly, That in their confeſſions and prayers that day, they did ſincerely poure out their hearts to God; even as that water was poured forth. Thus I ſay many Expoſitours underſtand this to have been done according to the letter of the words, and that it is ſaid to be done before the Lord, becauſe it was done where they were met together in a way of religion, to faſt and pray before the Lord, and where happely they had for the time the Ark of God amongſt them. But yet becauſe we find no ſuch ceremony any where enjoyned by Gods Law, nor at any other time practiſed by Gods people: others do, I think upon better grounds conceive otherwiſe of theſe words. For ſome hold, that it is a figurative and hyperbolicall expreſſion of their great lamentation and weeping, to wit, that they poured forth whole ſtreams of tears before the Lord, drawn from the inward fountain of a broken heart and ſo paralell it with thoſe expreſſions of Jeremy, Jer. 9.1. Oh that my head were waters and mine eyes a fountain of tears! that I might weep day and night, &c. of Job, Job 16.20. Mine eye poureth out tears unto God; and ſo alſo of David, Pſal. 6.6. All the night make I my bed ſwimme; I water my couch with tears: and Pſal. 42.3. My tears have been my meat day and night. And again, others conceive that it is meant of their drawing and pouring forth water for the uſe of their legall purifying, which was frequently uſed in thoſe times as a ſigne that they acknowledged their own filthineſſe, and expected to be cleanſed by the bloud and ſpirit of Chriſt. And indeed this laſt, beſt agreeth with the letter of the Text.
Verſ. 9. And Samuel took a ſucking lambe, and offered it for a burnt-offering, &c.] If Samuel offered this himſelf, and not by the hands of the prieſts, it was by extraordinary diſpenſation in regard he was a prophet; for ſo we ſee alſo Elijah did, 1. Kings 18.31, &c. The like we muſt judge alſo concerning the place wherein this ſacrifice was offered, at leaſt if the Ark were not at preſent in Mizpeh.
Verſ. 10. But the Lord thundred with a great thunder on that day upon the Philiſtines.] This was according to Hannahs prophecy, chap. 2.10. But yet the Iſraelites were fighting, not idly looking on, when the Lord thundred upon them, as is evident in the next clauſe, and they were ſmitten before Iſrael. No doubt in the beſt manner they were able, they ſet themſelves in battel array againſt the Philiſtines, yea and when the Philiſtines were diſcomfited, it ſeems the reſt that ſtaid in Mizpeh came out too, as ſeems to be expreſſed in the following verſe.
Verſ. 12. Then Samuel took a ſtone, and ſet it between Mizpeh and Shen, and called the name of it Eben-ezer, &c.] This ſhews that this glorious victory was gotten in the very ſame place, where before the ark was taken and the Iſraelites vanquiſhed, chap. 4. verſe 1. Now Iſrael went out againſt the Philiſtines to battel, and pitched beſide Eben-ezer.
Verſ. 13. So the Philiſtines were ſubdued, and they came no more into the coaſt of Iſrael, &c.] It may be queſtioned how theſe words muſt be underſtood that the Philiſtines came no more into the coaſt of Iſrael, and that firſt, Becauſe it is evident that the Philiſtines did often after this invade the land of Iſrael; as is clear, chap. 17.1. and 31.1. & many other places. Yea, and ſecondly, It was not long after this ere they did enter the land and that with a mighty army. For in the beginning of Sauls reign, chap. 13.1, 5. which was not long after this, the Philiſtines gathered themſelves together to fight with Iſrael, thirty thouſand charets, and ſix thouſand horſemen, and people as the ſand which is on the ſea-ſhore in multitude, and they came and pitched in Michmaſh, &c. and thirdly, The very following words here, and the hand of the Lord was againſt the Philiſtines all the dayes of Samuel, ſeem clearly to imply, that after this even in Samuels dayes, there were many conflicts between the Philiſtines and the Iſraelites, wherein the Iſraelites ſtill prevailed againſt them. But for the reſolving of this doubt we muſt know, that the meaning of theſe words, And they came no more into the coaſt of Iſrael, is, that they did no more at that time rally their ſcattered troops together, and come back again into the land of Iſrael, to revenge their former defeat; or elſe, that they came no more into the land whilſt Samuel governed Iſrael alone; and indeed this is the utmoſt extent that can be given to theſe words: for after Saul was choſen to be their King, it is evident that the Philiſtines did often with their armies enter the land.
Verſ. 14. And the cities which the Philiſtines had taken from Iſrael, were reſtored to Iſrael, from Ekron even unto Gath, &c.] It is plain by many places, that in the beginning of Sauls reigne, the Philiſtines had garriſons in ſeverall places of the land of Iſrael; for ſo we reade, chap. 10.5. Thou ſhalt come to the hill of God, ſaith Samuel to Saul when he had newly anointed him King, where is the garriſon of the Philistines: and again chap. 13.3. Jonathan ſmote the garriſon of the Philiſtines that was in Geba, and the like in other places: either therefore the Philiſtines did again after this ſurpriſe ſome ſtrong forts, which they had now delivered up, and did again place garriſons there; or elſe, though they now reſtored to Iſrael the cities they had formerly taken from them, yet they ſtill reſerved ſome places of ſtrength wherein they kept garriſons, for the better awing of the Iſraelites, that they might not break out againſt the Philiſtines.
And there was peace between Iſrael and the Amorites.] That is, there was no warre between them. By the Amorites here ſome conceive the Philiſtines are meant: but it may alſo be meant of the remainder of the Canaanites, who being terrified with this victory which the Iſraelites had gotten over the Philiſtines, did hereupon alſo deſiſt from troubling the Iſraelites: for this is here ſet down as an effect of that victory.
Verſ. 15. And Samuel judged Iſrael all the dayes of his life.] For though Saul were anointed King in Samuels time, and had the ſupreme power in his hand, yet Samuel gave not over the government altogether, but exerciſed the juriſdiction of a Judge, or a kind of extraordinary power derived unto him from God, as appears by many things he did after Saul was King, as his killing of Agag, chap. 15.32, 33. Then ſaid Samuel, Bring you hither to me Agag the King of the Amalekites: and Agag came unto him delicately: And Agag ſaid, Surely the bitternes of death is paſt. And Samuel ſaid, As thy ſword hath made women childleſſe, ſo ſhall thy mother be childles among women. And Samuel hewed Agag in pieces before the Lord in Gilgal. And his anointing of David, chap. 16.13. Then Samuel took the horn of oyle, & anointed him in the midſt of his brethren: and therefore are Saul & Samuel joyned together, chap. 11.7. And he took a yoke of oxen, & hewed them in pieces, and ſent throughout all the coasts of Iſrael by the hands of meſſengers, ſaying, Whoſoever cometh not forth after Saul, and after Samuel, ſo ſhall it be done unto his oxen. And the years of both their government are joyned together, Act. 13.20, 21. And after that he gave unto them Judges, about the ſpace of foure hundred and fifty years, untill Samuel the prophet. And afterward they deſired a king, and God gave unto them Saul the ſonne of Cis, a man of the tribe of Benjamin, by the space of fourty years.
Verſ. 17. And there he built an altar unto the Lord.] This he might do by an extraordinary Propheticall inſtinct, eſpecially in theſe times when it is very queſtionable whether they were bound to that Law, Deut. 12.15. to wit, becauſe the Tabernacle and the Ark were now in ſeverall places, and ſo a long time continued.