Commentary on the Old Testament Volume 2-4, Biblical commentary 1 · 1 Samuel · Chapter 1

Commentary on the Old Testament Volume 2-4 · Biblical commentary 1 · 1 Samuel · Chapter 1

p. 198CHAP. I.

THere was a certaine man of Ramathaim Zophim of Mount Ephraim, whose V. 1. V. 2.name was Elkanah, the sonne of Jeroham, the sonne of Elihu, the sonne of Tohu, the sonne of Zuph an Ephrathite. And hee had two wives, the name of the one was Hannah, the name of the other Peninnah, &c. This Booke, saith Lyra, beginneth Lyra.with the history of Judges Eli and Samuel, that we might see the first occasion of altering the government from Iudges to Kings. The sonnes of Eli were wicked, 1 Sam. 2. 12. and so were the sonnes of Samuel, 1 Sam. 8. 1, 2, 3. which made the people weary of their government, and so to desire a King to be set over them, of the difference betwixt whom and a Judge enough hath beene already spoken in the entrance of the booke of Iudges. Of the Kings both here and in the two Bookes of Kings some were set up by God, viz. the godly, and some by his permission, viz. the wicked, for none ever attaine to this high dignity, but by God, Prov. 8. 15. and in the history of these two last Judges, and of Kings good and evill, both Samuel, Kings and Chronicles are spent. These Bookes of Kings, saith Hugo, do well follow the Hugo Card. 1 Cor. 11. 31.1 Cor 11:31Iudges, because after judging our selves followeth the eternall Kingdom. First is Genesis setting forth the fall of man into sinne, and his going downe into Egypt, and his afflictions there, to shew, that misery followeth sinne. 2. Exodus, shewing his bringing out of Egypt. 3. Leviticus shewing his instruction in divine Ordinances. 4. Numbers, shewing his temptations by enemies for the better arming of him. 5. Deuteronomie, his confirming by the recapitulation of the law. 6. Ioshua shewing his bringing into the promised land. 7. Iudges, shewing, that when men abuse the benefits bestowed upon them, they shall be punished therefore. 8. Kings, to shew, that after judgement, and reformation hereby, the everlasting Kingdome of heaven shall follow, to which the number of 8. doth aptly agree. To returne now to Elkanah. Hee is said to be of Ramathaim Zophim, the first of which words is of the duall number to shew that there were two Cities called Ramath, or that Ramath was divided into two, so Iunius; Comestor saith, that Ramathaim was Arimathea by Iosephus called Ramath, and v. 19. it is Ramah, and Zophim is added either to shew, that they stood upon two high places, as it were looking one upon another, for foreign of which Zophim cometh, signifieth to behold, or that from Lyra.hence a watchman might see afarre off, or that here Prophets dwelt, who are called seers or watchmen, and this last is followed by the Hebrews. The Chaldee Paraphrast hence gathereth that Samuel came of the Prophets, and so doth Ben. Gerson, and it is not improbable, because Elkanah, the father of Samuel came of Chore, 1 Chron. 6. 22. 27. and his race did minister before the Lord by musicke, v. 33. and some of them by the Spirit of Prophesie indited some of the Psalmes, as their titles doe declare: so Peter Martyr, Peter Martyr.who also conjectureth, that from Zuph, one of Elkanah his progenitors here named, and the eldest, these Prophets had this name of Zophim, whereby p. 199the Cities of Ramathaim are set forth, Comestor saith that Elkanah was the 19 from Caath comming of Issuah, and Chore, Ch. 9. 5. wee read of the land of Zuph from whence Iunius thinketh that Zophim cometh, as if it had beene said Ramah in the land of Zuph; which tooke the name from Zuph, the first in Elkanah his pedegree. Zuph is called an Ephrathite, because hee and his posterity lived amongst the Ephraimites, as being a Levite hee might well doe, because the Levites were dispersed throughout all the Tribes, to teach the people in all places, and the Kobathites had Cities in Ephraim, Iosh. 21. 20. There are two other reasons of the name Ephrathite, 1. Hee was so called, that was an inhabitant of Ephrata or Bethlehem, or that was borne there. 2. He might be so called, saith Ierom, because his mother was of Ephrata. But neither Hieron. de tradit Hebr.of these wayes, saith P. Martyr, could Zuph or Elkanah, bee called an Ephrathite; not the first, because Ephrata, or Bethlehem was in Judah, and he came not of Judah, but of Levi: nor the second, because a man never had his name from his mother, unlesse it were in case that shee had the inheritance of her father. That hee was called an Ephrathite because hee dwelt in Mount Ephraim, holdeth also Lyra, and Junius, and Hugo saith, that an Ephrathite might bee put for Ephraite, as the men of Ephraim were called Judges 12. 5. Junius. Hugo Car. Rabanus.or hee might be called an Ephrathite, as Rabanus hath it, from Ephrata, the wife of Caleb, who bare Elkanah, yet saith Hugo some hold, that shee was the sister of Moses. But to let this passe, as already confuted. Judg. 12. 5. maketh it plaine, how hee might be called an Ephrathite from the place of his dwelling: for when Iephthah his men would know the men of Ephraim from themselves, they asked each one, as hee fell into their hands, Art thou an Ephrathite, so that it was usuall to call him, that dwelt in Ephraim, an Ephrathite: Whereas Comestor, an Ephrathite of Ephraim was distinguisht from one of Ephrata, because the one was written with s, the other with ph. in Hebr. they are both alike written with foreign see the places. Whereas the genealogy of Elkanah here drawne may seeme to bee taxed by St. Paul, forbidding the study of genealogies, Paul Martyr answereth the study of genealogies taxed by was that, which was vaine, and without any profitable use onelyonly for vaine-glory: P. Martyr.but of this genealogy drawing there is good use, for knowing now, that Samuel came of Chorah a Levite, and yet a most wicked man, who perished by a strange judgement in his wickednesse, we learne 1. that the blessing of Levi by Moses, Deut. 33. Hee shall teach Iacob thy laws, &c. was not vaine, for Samuel Note. a Levite was eminent for this. 2. That children do not alwayes suffer for the iniquity of their fathers Ezek. 18. for Samuel, that came of so bad a father, was never the lesse famous, and gracious with God.

Hee bad two wives, because one was barren, saith Lyra, hee tooke another: but Hugo, that this was by dispensation of the Spirit of God, wherefore he V. 2.sinned not herein, as did Lamech, Gen. 4. who tooke two for lust. And this Lyra. Hugo Cardin.was not the case of Elkanah alone, but of Abraham, Iacob, David, &c. Who were never reproved for having more wives, and therefore most probably dispensed with for the increase of posterity, as that time required, whilst the people of God were contained within one family. For even Iebojadah, the High-Priest tooke unto Ioash the King two wives, 2 Chron. 24. 3. but now the case and times being altered under the Gospell it is altogether unlawfull as Peter Martyr sheweth at large in 1 Sam. 45. 34. and as I have touched before, P. Martyr.upon Gen. 4.

And this man went up yearely to worship and to sacrifice to the Lord God of hostes in Shiloh, &c. Hereby his piety appeared, for the Lord had appointed, that V. 3.every male should appeare before the Lord yearly 3. times, at the Feast of the Passeover, Pentecost, and the Feast of Tabernacles, Exod. 23. 17. the reasons whereof see there. Now Elkanah his comming up yearly is to bee understood according to this law, of his comming up 3. times in the yeare, and because none must now appeare empty, hee brought his offerings for sacrifice, and the place to which hee came, was Shiloh, because there was the Tabernacle ever since that it was set up there. Iosh. 18. 1. For this word yearly, the Vulgar p. 198Latin hath, statutis temporihus, whereby Hugo understandeth the three Feasts Hugo Cardin. Lyra.times before spoken of; so likewise Comestor. But Lyra saith it is uncertaine by the Text, whether hee went up so often, or once onelyonly in the yeare to the passeover, because they that dwelt farre off, were spared from comming the other two times, or upon some other reasonable cause, and this hee laboureth to prove touching Elkanah from v. 7. where he is said to have done so yeare by yeare, Hebr. it is foreign miiamim jamimah, by Kimbi expounded, from yeare to yeare, as the words are plainly v. 7. so that his going up cannot bee proved indeed by the Text to have beene any more then once in the yeare: but because Elkanah was a godly man, and therefore doubtlesse observed the ordinances of the Lord in every thing, I doubt not but Vatablus.hee went up three times yearly, and one is onelyonly mentioned, when his wives also went with him, as they were not injoyned to doe, because women had many necessary impediments, but yet did out of piety most commonly, as other women also did in all parts of the land. Whereas Lyra saith, that they which dwelt farre off, needed not to come up any more then once in the yeare, it is neither true except they dwelt out of the land as hath beene already shewed upon Ruth 1. 6. and if it were, yet this concerned not Elkanab who dwelt neare enough to Shiloh. If it be demanded, how Elkanah Qu. being a Levite could bee said to come up at times, when as the Levites were continually to serve about the Tabernacle? P. Martyr answereth, P. Martyr.1. That his time of serving might now be expired, hee being past 50. according to the Law, Numb. 8. 25. 2. That all the Levites did not serve about the Tabernacle, but were dispersed amongst the Tribes to teach the people in all places, and to judge of causes: which last onelyonly I subscribe to, but not to the first, because it is expresly said, Numb. 8. 26. even after 50. they should minister with their Brethren in the Tabernacle to keepe the charge &c. Yet, as Tostatus noteth, it is likely, that hee came oftner to the Tabernacle to serve there, as was the duty of a Levite. For his going up to Shiloh hee also questioneth how this could bee spoken, seeing Ramathaim was an high place; and answereth that hee went downe first by lower grounds, and then ascended againe, to pray and to sacrifice, or to worship and to sacrifice, by the first the low prostration of the body being intimated in prayer, from whence the Rabbins observe prayer to bee the chiefe, and more excellent then Rabbini.sacrifice, because it is first named; and before wee come to receive the Lords Body, saith August. we should worship and fall downe before him in prayer. August. Peter Martyr.Thus P. Martyr, whose words are, Fideles antequam Christi corpus fide & spiritu percipiant, illud pro se affixum cruci & mortuum supplices adorant, at{que} ita ejus adoratio ritum communionis antecedit, where by adoring of his body is not to be understood that Papisticall adoring of the Hoast, as they call it, in the forme of bread, but of him in his humanity, although abased to the death of the crosse. But this of worshipping of the sacrifice before the offering of it is but ill inferred hence, seeing Elkanah is not to bee understood to have adored his sacrifice, but God first, and then to have sacrificed: for it is foreign to how himselfe and to sacrifice to the Lord.

And when the time was, that Elkanah offered, hee gave to Peninnah his wife and V. 4.to all her sonnes and daughters portions: that is, not to each one new apparell, as some, saith Comestor, expound it, but parts of sacrifice, which hee offered, Schol. Histor.for it being a peace-offering part was to bee burnt upon the Altar, part went to the Priest, and the rest to the offerer to feast withall, that is, all, but the fat and Levit. 3. c 7. 19. Lyra.Lev 3kidneys, which were for sacrifice, and the wave brest and right shoulder, which were the Priests, the rest then Elkanah had now unto himselfe and gave portions hereof to his wife and children to feed upon. The times of bringing these sacrifices then were times of feasting and rejoicing before the Lord, and the meat which now they did eate, was holy and figured out the flesh of Christ unto them, so that they looked not onelyonly at the meat, which they ate but as Christ to come, of whom they did partake by faith. Therefore saith Peter Peter Martyr. August. Tract. 26. in Iohan.Martyr, Augustine sheweth the same thing to have beene propounded in their p. 201sacrifices, and in ours, onelyonly a diversity was in the signes; and this is according to the Apostle, 1 Cor. 10. They did all eate of the same spirituall meat, &c. that is, not as the Papists object, they ate of the same spirituall meat amongst themselves, for then his argument had been of no force, but the same, that we eate Revel.of by faith, although hee had not then taken flesh, for to faith hee was slaine from the beginning of the world, and therefore had flesh alwayes to feed the faithfull withall: Wherefore Augustine saith, our sacrifice and theirs were the Aug. contr. Faustum, l. 29. c. 12. Ʋirtute majora, utilitate meliora, actu faciliera, numero pauciora.same in respect of the matter, and they differed onelyonly in circumstances, ours being yet in vertue greater, in profit better, in act more easie, and in number fewer. If it be demanded how he saith, in vertue greater, if they received Christs body as well as we? P. Martyr answereth, because to us things are made more manifest, as being plainly taught; whereas to them, they were taught but obscurely and darkly set forth by figures; so that we may have a more firme faith in Christ then they could, if we speake of the generall state of the Church in those dayes; although it is not to bee doubted but that Abraham, David, and others, that had revelations from God, excelled even the best in these times in faith.

But to Hannah hee gave a worthy portion, for hee loved her, but the Lord had V. 5.shut up her wombe: the Vulg. Latine, he being sad, gave to Hannah a part; Hebr. foreign one part of faces, that is, according to Ben Gerson, an excellent R. L Ben Gerson Pagninus.part, consisting of fat on the one side, and leane on the other. Pagninus saith, either it may be understood, he gave it her falling upon his face, and praying for her in respect of her barrennesse: Or, because foreign signifieth also anger, it may be understood thus, hee gave it her being angry or sad, because she was upbraided continually at these times by her adversary Peninnah; or he being angry because she was no more chearly at these festivall times gave it her. I subscribe to the first, he gave her a goodly portion, that look'd better then any of the rest; and so the reason added holdeth best, for hee loved her, that is, he loved her most, as Jacob did Rachel; thus also the Chaldee Paraphrast, and Tostatus, Jerome, and Cajetan. But the Lord had shut up her wombe; hereby is shewed, that barrennesse and fruitfulnesse come not onelyonly by secondary causes, but according to the good pleasure of God. This Jacob acknowledged before in Gen. 30. 2. Gen. 20.Gen 30:2Gen 20Racbel, and it is said expressely, that God had shut up all the wombs in Abimelechs Court, and that they were healed by the prayers of Abraham.

And her adversary provoked her sore, &c. that is, upbraided her by her barrennesse, V. 6.which in those dayes amongst the people of God was reproachfull: 1 Because it was against that precept at the beginning, Increase and multiply. P. Martyr.2 Because as a blessing it was promised to Abraham, that his posterity should bee multiplyed as the stars of heaven; and therefore to be barren was thought to be a curse. 3 Because every one desired that the Messiah might come of her posterity. 4 Because the Israelites were then the onelyonly peculiar people of God, and to increase the number of them was by all greatly desired. It was also reproachfull amongst the Heathen; for a certain Lacedemonian an old man a batchelor, as he passed by one, he rose not up unto him, and being asked the reason, seeing age was there thus reverenced, he said, thou hast no childe which may rise up to me when I am old. And amongst the Romans, there were divers immunities granted to them that had many children, so P. Martyr. But this was so onelyonly during the time that God led his people by outward blessings, but now it is an honour not to marry, and to be without children, so that it be for the kingdome of heaven; neither are the marryed pronounced blessed for having children, but for that their names are written in heaven, yet for the increase of Gods Church, to have children, is a thing desirable in them, and matter of joy.

Howsoever Peninnah ought not to have been proud of her own fruitfulnesse, V. 7.as it seemeth she was, nor to have upbraided Hannah by her barrennesse, as shee did, especially at a festivall time, which was a time of rejoycing together before the Lord; for it is said, shee dealt thus by her from yeare to yeare, when shee came up to the house of the Lord. Some, saith Pet. Martyr, by Peninnahs p. 202provoking of her, understand her urging of her to pray to God, who onelyonly hath power to make a woman fruitfull. But this is most improbable, because to have good counsell given her, would not have made her vexe and weep, and to sit and eate nothing for sorrow, as it is said shee did. Elkanah against her reproaches, comforteth Hannah, saying, Am not I better to thee then ten sons? that V. 8. Lyra.is, saith Lyra, following the Hebrews, then the ten sons of Peninnah are to her, that is, maist thou not have more comfort of mee, and of my great love, then shee can have of all her children, seeing shee is not so greatly beloved of mee. But others hee saith, understand it thus, Am not I better to thee, then if thou hadst ten sons? but this standeth not with so good reason, because if she had had many children by Elkanah, his love would still have been greater, rather then lesse towards her, with whom I likewise hold.

And Hannah rose up after they had eaten and drunke, &c. Junius, after hee V. 9.had eaten: the Sept. after they had eaten, which is thus rendred, lest there should seeme to bee a contradiction in this verse, to that v. 7. shee ate nothing; Hebr. it is foreign after eating, and after drinking, as Hugo hath well noted Hugo Cardin.here, who yet followeth the Vulg. Latine, wherein it is so, after shee had eaten and drunke; and to reconcile it with the words before-going, shee ate nothing, hee saith, shee ate so little, as that it was counted as nothing; but hee finally fleeth to the Hebrew, after eating, that is, the time of others eating in that holy Feast ended: So that from these words it cannot bee inferred that now shee had eaten ought. And it is to be held, saith Peter Martyr, that shee had at this Peter Martyr.Feast according to the words before-going, eaten nothing, because being sad and grieved, if shee had eaten, shee had offended against that precept, Deut. 12. 7. There yee shall eate before the Lord, and rejoice; and this is Aarons meaning, Levit. 10. 19. when Moses reproving him, because hee had not eaten of the goat after the death of his two sons, hee said, If I had eaten to day, should I have been accepted? that is, being sad and grieved. 2 Because, v. 15. she saith, that shee had drunke neither wine nor strong drinke, and v. 18. after that shee had prayed and been comforted by Eli, shee is said to have put away her sadnesse, and to have eaten; thus also Ben Gerson holdeth, although David Kimhi be of a contrary minde, holding that shee ate a little. Fasting then as shee was, she rose up and went to pray unto God, that he would take away this her reproach. She was in bitternesse of soul, and prayed to the Lord, and wept sore; and it is noted, v. 9. that Eli the High-priest sate by upon a seat by a post of V. 10.the Temple. As Hannah did in her distresse, when shee was reproached by Note. Peninnah, not render reproaches for reproaches, but betooke her selfe to prayer, so ought all both women and men to doe, as David saith, They requited mee with hatred for my good will, but I gave my selfe unto prayer: so Sarah, Gen. 16. 5. when shee was despised by Hagar, said, The Lord judge between mee and thee. For the seat where Eli sate, Lyra saith, that it was an honourable seate Lyra.for the High-priest, where he used to sit and judge the people; but the Hebrewes, hee saith, hold, that now hee first sate upon it, and was made Judge, which cannot bee, because he judged Israel 40 yeares, and Samuel was borne soone after this, but Eli was very aged, Chap. 2. 22, and Samuel is said to bee a childe, Chap. 3. 1. That opinion of the Hebrews, howsoever I thinke it unworthy to bee received, as being without all ground, yet the arguing of Lyra against it, is of little force, because although Eli was very aged, when Samuel was yet called puer, a childe, it doth not hence follow, that hee could not sit 40 yeares Judge from about the time of hls birth: for the word foreign rendred childe, doth also signifie a servant, or one that ministreth, although of a middle age, and Samuel could not bee much lesse then 40 when Eli dyed, because hee 1 Sam. 8. 1.1 Sam 8:1and Samuel judged Israel 40 yeares, and Samuel is said to be an old man, before that Saul was made King. The seat where Eli sate, was the proper place, saith Peter Martyr, of the High-priest, for on the east, at the entrance of the Temple, Peter Martyr.was the place for Aaron and his sonnes, as the Gershonites place was westward, the Cohathites southward, and the Merarites northward, who were all the Levites: Numb. 3. 38.Num 3:38Before the entrance of the Tabernacle then sate Eli, that came of Aaron, p. 203and there about him stood the other Priests, for, as Kimhi saith, none might D Kimhi.sit downe in the court of the Lords house, but the High-Priest onelyonly, for this was not permitted, no not to Kings. Hee sate here to instruct the people touching the rites and ceremonies of Gods worship, and other ordinances of the Law, if any came to inquire of him, and to see that none should come to the Tabernacle in their uncleannesse: And here in his sight the people came to pray before the Tabernacle, which was a signe of Gods presence, and therefore Hannah came hither also. But to goe to any particular place to make our private prayers wee are not now bound; but in every place wee must lift 1 Tim. 2.1 Tim 2up pure hands unto God: They went to the Tabernacle, because it was a figure of Christ; but now Christ being come, we goe to the Tabernacle when in his Name we pray, wheresoever we be.

And shee vowed a vow, and said, If thou wilt indeed looke upon the affliction V. 11. Peter Martyr.of thy handmaid, and give mee a Man-childe, &c. Peter Martyr moveth two questions here; 1 Whether Hannah did well in asking a Man-childe, thus prescribing to the Lord what kinde of childe shee would have. 2 Whether shee could vow for her childe.

For the first, it may seem that shee did not well in thus asking, because shee Qu. 1 knew not whether the having of a sonne would bee good for her, or no, as wee know not whether any outward thing being enjoyed by us, would bee good or evill for us, because it is uncertaine whether wee shall use it well or ill. And Chrysostome saith, How may I know, whether I shall obtaine that which I aske Chrysost. Hom. 8. in 1 Tim.of God? If I aske nothing against his will, nothing unworthy of his majesty, nothing earthly, but all heavenly and spirituall; and in the Lords prayer wee are directed to aske for outward things, onelyonly by a generall petition, Give us this day our daily bread. Plato also thinketh it a most hard thing to determine particularly, what wee desire in prayer, and therefore that it is Plato in Alcibrade.safest to aske good things onelyonly in generall, according to the prayer of an Heathen man, Give me all things that be good, and keep away all evill from me. Peter Martyr answereth, that Hannah without doubt did well in thus praying, because there being two things requisite in asking any outward thing: 1. That the having of it should not bee our utmost end aimed at herein, but the glorifying of God hereby; 2. That wee desire to use it well: they both concurred in her; for shee craved not this sonne for her owne content and pleasure, but that shee might dedicate him to God, to serve him continually to his glory. Shee was also indued with the Spirit of prophesie, whereby shee knew what manner of sonne she should have. And for our desiring of any outward thing in particular in prayer, to approve it, he citeth Augustine, saying, What we may wish for, we may pray for, and also what God hath promised to such as obey Aug. Epist. ad Probamhim: For thus Moses prayed for victory over the Amalekites; Abraham, that Ishmael might live; and Paul to be delivered from danger. Indeed, as our Lord saith, We must first and chiefly seek the kingdome of God, and outward things but in a second place.

For the second question, shee may seem to have vowed this vow rashly, because Qu. 2 she knew not whether her husband would ratifie it, and then it could not stand: And againe, she knew not whether her son would bee free from blemishes, or no, and so fit, or unfit to serve the Lord in his Sanctuary; or whether he would follow that strict course of life, never to drinke wine, &c. or, whether his body would be able to goe without it. But that her husband Peter Martyr.consented, appeareth at the least afterwards, v. 22. where he is said to goe to performe his vow, her vow being called his, because hee consented to it, and v. 23, 24. for without her husbands consent, the wives vow cannot stand; but Numb. 30.Num 30seeing he so dearly loved her, and the thing vowed was so good, she made no doubt at the time of her vowing, but that she should easily prevaile with him to ratifie it. Again, for fitnesse in every respect for this holy service and order, that was necessarily to be understood, so as that if the childe should have proved blemished, or too infirme, the vow had been dispensed withall. Lastly, for her power over her childe, shee could admonish him what a vow shee had made p. 204touching him, and perswade him to keep it, and so it was not to bee doubted, but that he in obedience to his parents, would take upon him the vow made for him, as his owne vow. If it bee said, then parents may devote their children to a Monasticall life in their infancy also, and they shall be bound hereby. Object. Osiander answereth, that there is not the like reason of Nazaritisme and Monkery: Osiander.1 Because this is grounded upon Gods ordinance, Numb. 6. that not. 2 There was no great difficulty in keeping this vow, but to keep that, is not in the power of any, saving of some few to whom it is given. 3 To lead a Monasticall life is held meritorious, but this not; thus hee: And hereunto we may adde, that a Monasticall life is not onelyonly not of Gods ordaining, but against that precept, Let every one continue in that calling wherein G…d hath called him; 1 Cor. 7. Ephes. 4 28.1 Cor 7Eph 4:28and let him worke with his hands the thing that is good. If it bee said, the son of Elkanah being a Levite, was the Lords without vowing to serve him, Object. and much more being Hannah her first born. Sol. But a Levite, was not to enter into his service till 25. neither was he to serve in Nazaritisme, and his time determined at 50. whereas Hannah voweth her son from his childhood even all the dayes of his life. In saying, There shall no rasour come upon his head; by mentioning one point of Nazaritisme, she meant the other also of drinking of wine, &c. Tostatus addeth, that other Levites served by course, but hee always without intermission, Deut. 18. 6. and to this of not drinking wine understood, consenteth Joseph. Philo, Theodoret, and the Sept. adde these words, Hee shall drink no wine.

Eli perceiving Hannahs lips to move, but hearing no voice come from her, V. 12, 13, 14. V. 15, 16.thought she had been drunken, and chargeth her accordingly: But she telleth him, that shee had neither drunke wine nor strong drinke, but prayed in her affliction; then Eli saith, Goe in peace, and the God of Israel grant thee thy V. 17. Lyra.petition. Eli, saith Lyra, bade her put away her wine, that is, goe away untill the force of it was over, and sleep, and then come againe and pray. And hee might the rather be moved to thinke that these gestures in her came from wine, because it was a festivall time, saith Peter Martyr, and the time of eating and P. Martyr.drinking was now past; and it is not improbable, but that some even at these holy feasts made themselves drunken with wine, because the like fault is taxed at Love-feasts, 1 Cor. 11. 21. Whereas shee is said to pray in her heart, without uttering a voice, her lips onelyonly moving, he moveth also a question, whether Qu. the voice may not bee used in our secret prayers? and answereth, there is no need of a voice, because God heareth the desire of the heart, but sometimes it is not unprofitable to utter a voice to stirre up our spirits, that will be ready otherwise to languish; and if in our earnestnesse a voice sometime breaketh forth, it cannot but be acceptable to God; thus hee: but we must have a care, lest in using a loud voice in our private devotions, wee affect not the hearing of men, that they may praise us; for this is all one with going into the streets to pray to bee seen of men, which is taxed for hypocrisie. For her praying Matth 6.Matt 6thus secretly, it was not because shee asked any thing dishonest, which she might be ashamed to utter, as may bee gathered from the speech of Athenodorus, cited by Seneca, that some heathen men did, He hath profited well that asketh nothing of God, which hee is not ashamed publikely to professe. And shee is said to continue praying, to intimate a duty to us, if wee would speed of that which wee desire, wee must continue to aske, as the widow of the unjust Judge. Often Luke 18. Matth. 6.Luke 18Matt 6repetitions and much babling indeed is condemned, where the spirit and fervency is wanting, a confidence being had in such repetitions, and many words; Note. but to bee long in our private prayers sometimes, is commended by the example of Christ, who sometime continued all night in prayer.

Hannah being **Chrysost. following the Sept. translat. saith, that Eli's servant reproved her, from hence gathering her admirable patience, Hom. 1. de Hanna.reproved by Eli, although unjustly, answereth him againe reverently, No my Lord, I am a woman of a sorrowfull spirit, &c. and again, Count not thy handmaid for a daughter of Belial, &c. shee doth not bid him reprove his owne sons, who were drunkards and whoremasters, as a woman of an intemperate spirit would have done, but mildely answereth for her selfe, and telleth him what shee did there, and what caused those motions in her. Here then p. 205was a meek spirit indeed, which before the Lord is much set by, and therefore Note. her example would be followed by all others, especially having to doe with superiours. A daughter of belial; what is meant hereby, see Deut. 13. 13. one without a yoke, one unprofitable and that shall not prosper, and such shee confesseth shee should have been, if shee had been drunken, for such are all drunkards, for they are unruly. 2. Unprofitable to themselves and others, daily consuming the blessings of God in riot and wasting their substance. 3. They prosper not in this world, or in the world to come, 1 Cor. 6. 10. as Willet noteth here. Hebr. it is foreign Give Willet.not thy handmaid before a daughter of belial; whereupon some thinke, as Peter Martyr hath it, that Peninnah was present, and that shee desired him not to Peter Martyr.charge her thus before her, calling her a daughter of belial; but he followeth the former sense, because it is not probable that so modest and good a woman would bee so virulent against her greatest adversary; thus also the Vulg. Latin and Iunius render it, before being taken here for for, Give her not for, that repute her not for. Of sons of belial, that cast off the yoke of Gods Law, is, see how all sorts of wicked men are set forth hereby, 2 Sam. 22. 5. 2 Chron. 13. 7. Judg. 19. 22. 1 Sam. 2. 12, 17. & 10. 17. & 25. 17. 2 Sam. 16. 7. 1 King. 21. 10. 2 Cor. 6. 15.

For Eli's praying that her request might bee granted, when hee was by her apology satisfied, his speech may seem to bee propheticall, and so doubtlesse shee conceived of it, in that having heard him say so, she answered, Let thy handmaid finde grace in thy sight; and then went away to that holy Feast, V. 18.being chearfull and sad no more, Hebr. it is, Thy handmaid shall finde grace in thy sight, that is, to be prayed for by thee, and so I doubt not but to have my desire granted.

The next morning after this they all return home, and Hannah conceiveth V. 19, 20.and beareth a son, and calleth his name Samuel, but they return not without worshipping first. And touching Hannahs conceiving, it is said, God remembred her, not that hee at any time for getteth his, but hee is said to remember her, when he did for her that which shee desired, in the very phrase which shee had used in her prayer. And Elkanah is said to have knowne her after their returne home, to intimate that he refrained from companying with her whilst they were at the Feast, not that there is any impurity in the husbands going in to his wife, but that nothing might then take their mindes off from their devotions, as appeareth, 1 Cor. 7. 5. and that they might not contract any outward legall pollution, which then made unfit for those Festivalls, or to come neare the Lord, Exod. 19. 16. although there was never any sinfulnesse therein, any more then in touching a dead body, or any issue in the flesh, which also made uncleane. When the time was come about, Hannah conceiveth and bare a sonne, &c. she conceived immediately, but brought forth when the time was come about, that women use to goe with childe; therefore these words, When the time was come about, are placed before the mention of her conception by … Peter Martyr. …od. 14.Hebraism, as God is said to have dryed up the waters, and divided them, wh… as they were first divided, so Isa. 64. Thou hast been angry with us, and wee h… sinned against thee; when as they first sinned, and then God was angry; it is a figure called Hysteron proteron, first the revolution of time is spoken of, and then her conceiving; whereas shee first conceived, and then the time being come about, brought forth; to make which more plaine, our Translation hath it, VVhen the time was come about, after shee had conceived, shee bare a sonne, but Hebr. it is as before. For the name Samuel, Hebr. foreign Shemuel, of foreign put for foreign to aske, and foreign for foreign of, and foreign him, and foreign God, as the reason is commonly rendred, and Hannah her selfe giveth a reason: By this name shee would both put her selfe in minde, and him, that hee was not hers, but the Lords, that accordingly he might serve him, and she might the more willingly part with him for Gods service.

And Elkanah and all his house went up to offer his yearely sacrifice and his V. 21.vow, that is, not onelyonly as hee used to doe in other yeares, but as Peter Martyr p. 206hath it, he brought Eucharisticall sacrifices for the benefit received, in that God had given him a son by Hannah, which he so greatly desired, and happily hee vowed something now to God, although it be not expressed, besides the childe, to shew his thankfulnesse.

V. 22. But Hannah said, I will not goe up untill the childe bee weaned. This V. 22.refraining of Hannah to come now up to the Tabernacle, may seeme to bee against the Law, Levit. 12. 6. whereby a woman after puerpery is enjoyned, when the dayes of her purification bee ended, to come with a lambe, or two turtle doves or young Pigeons to bee offered for her cleansing, for shee went not till the childe was weaned; and there was a double weaning, saith Lyra, Lyra.1^st. from the dugge at the end of three years, the other from the milke of childehood, when he beginneth to use other ordinary meats at the end of 10 yeares. And it is not likely saith hee, that shee went up with her childe, till hee was of this age, because hee was not fit; till then to minister or doe any little service in the Tabernacle, so likewise Hugo hee stands for 12. yeares, and Junius hath it, Hugo Cardin. Junius. Schol. Histor.untill hee bee educated, that hee may be able to minister. Peter Comestor saith, either at 7. when the 2. weaning was, or at 12. when the 3. and if at 7. hee was brought to be instructed, if at 12. immediately to minister. The Hebrews thinke, that shee weaned him at 2. yeares old and brought him to the Tabernacle, and this seemeth most probable; because Ch. 2. 19. it is said, shee made him a little coate and brought it to him, when shee came up from yeare to yeare, and becau…e it is incredible that so holy a woman would stay from the house of God, 7. or 10 yeares together; and lastly, because the weaning of Samuel, is expresly said to bee from sucking, v. 23. so that when shee had weaned him from the breasts, shee went up with him. Willet, that Willet.followeth the other opinion reasoneth from his ministring immediately after that hee was brought before the Lord, which hee could not doe being so young, and from the trouble that would have beene in the Tabernacle to have any so young there. But although it be said, that hee ministred, when his parents were gone home, it is not necessarily to bee understood that he did so immediately, but so soone as hee was able to doe any service; and for his bringing up, it might well be together with the little ones of other Levites or Priests neare the Tabernacle, without any trouble to it. And Theodoret qu. 5. in 1 Reg. is plainly of this opinion, that he was brought to the tabernacle immediately after weaning from the breast. For he saith, so soone as shee had weaned him, shee offered him to God, and with him a bullocke equal to him in age: and thus much by the way touching the time, when Hannah came up with her son. Now although she stayed but 2. years before she came, how did she fulfil Qu. the law of comming at the end of 40 dayes? Peter Martyr answereth, happily Peter Martyr.the childe was weake, and so unfit to be brought any sooner, although the Virgin Mary brought her sonne to the Temple at the due time: and howsoever so many dayes are set, yet it is not to be understood, that the woman …s tyed to come just at that time, because shee might be weake, and so un… for travaile, or her childe sicke. But this was not Hannahs case, but …other extraordinary reason detained her, viz. Because when she should come, shee meant to leave him at the Lords house for ever, and not to redeeme him with 5 shekels, according to the law, Numb. 18. 15, 16. It is true, ordinarily, a woman was to come with her offering immediately after the dayes of her purification ended, and if any necessary impediment came in the way, so soone after, as it was removed. But Hannah intending when shee came, to offer her sonne to the Lord, and to leave him to his perpetuall service, and to recompence her delay with a farre greater offering, then a lamb, as shee did v. 24. Shee tooke him with three bullockes, an Ephah of flowre and a bottle of Wine, was V. 24.certainly no delinquent in staying thus long, before shee came, especially seeing the time was not so precisely stood upon for these things touching women and children, as wee may see in that when as by law it was provided, that the Numb. 12. 16.Num 12:16first-borne should bee redeemed at a monethmonth old, and then presented before the Lord, yet commonly it was not so done, but when the mother went up p. 207with her purifying offering divers dayes after, shee brought her childe with her, as did the Virgin Mary; Tostatus saith, that shee being a Levites wife was Luke 2. 24.Luke 2:24not bound to bring an offering for her first-borne, as other women, because the Levites were taken for all the first-borne of Israel; others that she might come to the Tabernacle with her offering, and yet not goe at the Feast time any more, till Samuel was weaned, although it bee not recorded. And it is to bee understood, that although Hannah stayed thus long, before shee came to the Tabernacle, yet it is not to be thought, but that shee freequented the synagogue for her exercise in publique religious duties, that no woman may take example from hence to absent herselfe from Church all the time of her giving sucke. From Ramathaim otherwise called Ramah or Ramath, where H. Bunting Patriar. travailes.Hannah dwelt, to Shiloh was 12. miles, and therefore the childe being so soone as hee was put from the dugge to be brought hither Hannah might well be dispensed with, although shee came not so long a journey, till that time.

Elkanah agreeth to this proposition of his wife praying God to establish it, V. 23.that is, that shee and the childe might live, and that when he should be weaned hee might be brought to the Tabernacle and serve the Lord there all the dayes of his life. From hence Peter Martyr commendeth the like good agreement P Martyr.betwixt man and wife to all marryed persons, alledging the saying of Aristotle, a master of a family is a kinde of tyrant to his servant, a King to Aristot. lib 8. Ethicorum.his children, but for his wife, hee should rule over her by an aristocracy, not according to his owne lust, but according to his dignity, prescribing her nothing touching her distaffe, needle and maides &c. but leaving her herein to her owne will and judgement. In which nothing is to bee misliked, but that even to servants a Master must not bee a tyrant, but doe unto them that Col. 4 1. Chap. 3. 25.Col 4:1which is equall, for whosoever doth wrong to any, God will bee avenged upon him.

And when shee had weaned him, shee tooke him and 3. bullockes and an Ephah of V. 24.flowre, and a bottle of wine, and brought him to the house of the Lord in Shiloh, &c. the Vulgar Latin hath it, 3. measures of flowre, but as Hugo confesseth, it is Hugo Cardin.corrupt, it being in Hebrew an Ephah. A question here is moved, seeing v. 25. Qu. onelyonly one of the Bullockes was offered, wherefore the other two served? Lyra Lyra.saith, they were given to Eli, to whose care the childe was now committed. Peter Martyr alledgeth two other divers opinions. 1. Of David Kimhi, that the P. Martyr. D. Kimhi.other two were for feasting, because they were wont to make a feast, when they weaned their children. 2. Of R. Levi Ben Gerson, who saith, that they were offered upon two other days of the Feast: but Peter Martyr thinketh, that the first being R. L. Ben Gersonoffered for a burnt-offering, the other two were used for peace-offerings, the greatest parts whereof were to Feast withal: & thus the quantity of flowre agreeth, because an Ephah containes 10. tenth deales, and by the law it was provided, that 3. tenth deales should bee offered for one bullocke, and to three Bullockes Numb. 28. 12.Num 28:12then went 91. whereunto the tenth was added ex abundanti, out of liberality. I thinke rather with Lyra, that the other two Bullockes were given to Eli with her sonne, and so much flowre and wine as was spared from the sacrifice of one Bullocke, that is, all but 3. tenth deales of flowre and halfe an hin of wine, according the law, Numb. 28. 13, 14. because it is said expresly of one Bullocke, it was offered, which would doubtlesse have beene spoken of the other two also, if they had beene offered. Moreover it standeth with reason, that shee bringing her sonne so young to Eli should give some gratuity, that he might with the greater care take this charge upon him. I hold then, that the Bullocke offered was no burnt-offering, but a peace-offering, for a benefit obtained, with part of which they feasted, having flowre and wine also with them for that purpose, and the remainder of both was given to the Priest together with the other two Bullockes. Now an Ephah of flowre was a bushel, ot thereabouts, and the bottle of Wine by the Vulgar Latin rendred amphora, if it were the least amphora but one, 9. gallons, for amphora is by Hugo said to be 3 modii, and one modius was 3 gallons; and p. 208if so, then after one bullock offered and the flowre and wine belonging thereto, there remained to their disposing of flowre 5. gallons & somewhat more, & likewise of wine One Bullocke being sacrificed Hannah goeth to Eli and sheweth him the childe, which she had prayed for, and saith, therefore I have lent him to the Lord, as long as bee liveth, he shall be lent unto the Lord, and he worshipped the Lord there. At V. 28.her first comming to Eli shee saith, Oh my Lord, as thy soule liveth, I am the woman, &c. the Vulgar Latin, I beseech thee my Lord, let thy soule live, Hebr. foreign, Oh or I beseech thee, Junius, attende Domine, this whole speach is to insinuate into Eli so, as he might the more lovingly receive her D. Kimhi.childe, and bee as it were a father unto him, wishing him long life, to the end that hee might bring him up, so David Kimhi, but Ben. Gerson takes R. Levi. Gerson.it for an oath to assure Eli and to move him the more, because shee had before him prayed and hee had dismissed her with his blessing; and this is the more probable. Shee saith shee had lent him to the Lord all the dayes of his life. The words here used answer to those before going in the Hebrew thus, for v. 27. are these words foreign, here foreign The Lord hath given my request, which I asked, and I have rendred or lent him to the Lord all the dayes, that hee shall bee asked for the Lord. for the same word, foreign in divers voyces signifyeth both to aske, to give, or render or to lend. Thus also the Vulgar Latin, Junius eum precario datum sisto Jehovae omnibus diebus, quibus fuerit precarió rogatus. Our translation must needes be acknowledged Junius.here not to be so good, both because there is no word signifying all the dayes of his life and the word foreign Shaul is never put for lent, but asked; her meaning is, according to Peter Martyr, hee shall serve the Lord in his house Peter Martyr.as long as he shall require it; which shee spake thus, because shee knew not, how the Lord might afterwards imploy him, as indeed he did Ch. 7. taking him from serving at the Tabernacle to bee Judge over his people, when hee went and dwelt at Ramah again. And hee worshipped the Lord there, the Vulgar Latin, they worshipped, the Hebr. foreign which Gen. 47. 31. is used for a verb of the singular number, when it is said, that Jacob worshipped, and as Willet noteth, Willet.in the plurall it is foreign: hereupon a question ariseth, who is said to have worshipped? Junius saith, the childe, Peter Martyr, Elkanah, Willet following Peter Martyr. Junius.the Gen. Ʋersion, Eli; I thinke with Junius, that Samuel is meant; whereas it may seeme, that it could not be so, because he was too young, I answer, to worship and to serve the Lord is all one, and this it is meant hee did at the Tabernacle, although not at this instant, but there his mother left him and as soone as hee was fit, he served the Lord and worshipped him there. To draw it to Eli is most improper, and forced, because it was no new thing in him to be noted, that he worshipped there, and of Elkanah nothing was spoken before to intimate him to be the man, that was meant, therefore seeing it was an hee, it must needs be Samuel, and so this history is aptly closed up, Samuel was brought to the Tabernacle very young and presented to Eli, who received him, and so he abode there and served and worshipped the Lord, as hee grew fit in a Leviticall office. Elkanah signifying the possession of God, saith Rabanus, mystically setteth forth the ministry, Peninnah and Hannah his two wives The Mystery.two Churches of the Jews and Gentiles, for that of the Jews was first fruitfull, this of the Gentiles barren, but at length shee conceiveth, and is made glad through a sonne, a Samuel, that is, his name God, as Shem, and O and El signify, this is when the Faith of Jesus is entertained into the heart, &c.