Commentary on the Old Testament Volume 2-4, Biblical commentary 1 · 1 Samuel · Chapter 2
CHAP. II.
HERE first Hannahs Canticle of praise is set downe for the benefit received, v. 1, 2, 3. &c. to v. 11. and then the history of Elies sonnes, and of their wickednesse, and how their Father reproved them, v 11, 12. &c. to v. 18. and v. 22, 23. &c. to v. 26. there being interlaced something more touching Samuel, Hannah and Elkanah, v. 18, 19. and to v. 22. and v. 26. Lastly, a Prophet is sent to Eli to reprove and threaten judgements against him and his house, v. 27, 28. &c. to the end of the chapter. Touching this thanksgiving of Hannah; it is said, shee prayed, and said, for thankesgiving is a species of prayer, 1 Tim. 2. 1. Wherefore the Pharisee when he gave thankes, is said to pray, and Luke 18. 11. P. Martyr. August. Vatablus.praising of God is of the nature of prayer to procure the flowing down of more blessings upon us, according to that saying of August; d…cursus gratiarum a nobis est recursus gratiae ad nos; Ʋatablus saith that hereby shee commended her sonne Samuel to Gods blessing, and therefore it is said shee prayed; Borrheus saith, Borrheus. R. B. Gerson.that shee prayed herein against the enemies of Gods Church, and Ben Gerson will have the last words in partic. v. 10. a prayer, the adversaries of the Lord shall bee broken in pieces, out of heaven shall bee thunder upon them, &c. as it came to passe, Ch. 7. but that was rather propheticall, then petitory, neither is there any petition in all this holy hymne. For the thanksgiving it hath these parts. P. Martyr.1. Hannah rejoycing. 2. A description of the Lord, v. 2. 3. A reproof of the wicked for their pride and vaine boastings, from which shee dehorteth them, v. 3. 4. A reason, why no man should boast himselfe, because God knoweth and pondereth it; and can easily crush the proudest and lift up the meanest; v. 3, 4, 5, 6, 7, 8. 5. A prophesie of comfort to his Saints and of destruction to the wicked, and of the King Christ his Kingdome, v. 9, 10. According to this the Chaldee Paraphrast, and David Kimhi say, that this Chald. Paraphr. D. Kimhi.hymne was a prophesy, wherein Hannah being carryed with the Spirit, 1. In the person of the Church expressed her joy, for that God had given her Samuel, such a sonne as shee foresaw should beat downe idolatry, and uphold the truth. 2. Prophesied of the beating downe of the enemies of the Church, Assyrians and Grecians, Gog and Magog. 3. Of the Kingdome of the Messiah. 4. Of the last judgement, when the Saints shall be taken up to everlasting felicity, and the wicked sent away into endlesse misery. In inditing this song of thansgiving she did but as Moses had done before, and Deborah, and after, David and others Exod. 15. Iudg. 1. Peter Martyr.for great benefits, and the Virgin Mary, whose hymne Peter Martyr noteth to bee much like unto this, as the case of either of them was much alike, because Hannah was barren, and shee was a Virgin, and so not likely to beare a son, and as Hannah hath it, My heart rejoyced in the Lord, so Mary, My soule doth magnify the Lord, and my spirit hath rejoyced, &c. as shee, there is none holy as the Lord, so Mary, hee that is mighty hath magnified mee, and holy is his name: as shee, talke no more so proudly, and the bowes are broken, they that are full have hired out themselves for bread, &c. so Mary, hath scatered the proud in the imaginations of their hearts, hee hath silled the hungry with good things, and the rich hee hath sent empty away. Now whereas women are forbidden to speake in the Congregation, Willet. 1 Cor. 14.Willet answereth well, ordinarily they were forbidden, but not when any woman was moved extraordinarily by the Spirit, as Hannah was, and so Hannah under the New Testament, and other women, upon whom was powred out the Spirit of prophesie, according to that, I will powre out my Spirit upon Acta 2. Peter Martyr. 1 Cor. 11.all flesh, and your sonnes and daughters shall Prophesie, and Philip had 4 daughters Prophetesses, wherefore as of a man, so it is spoken of a woman prophesying, thus also Peter Martyr.
My heart rejoyceth in the Lord, my horne is exalted, my mouth is inlarged over my V. 1. Peter Martyr:enemies. As sorrow maketh one to mourne in silence, so joy causeth one to speake freely in his praise that putteth an end unto his sorrow, and maketh him to rejoyce. In the horne lyeth strength of horned beasts, and therefore it was an usuall phrase amongst the Hebrews, by the exalting of the horne Metaphorically to set forth the conferring of strength, and to Hannah had God now given strength to conceive and bring forth a sonne, thus Peter Martyr; Lyra Lyra.saith, that by horne is set forth in the Scriptures, the motion of the heart carrying it to any hard thing, and if the rule of right reason be wanting, and of Gods law, it is called the horne of pride, but if it be thus regulated, an exalted horne, because by the benefits received the heart is lifted up through hope of receiving greater benefits of Gods liberality, and thus the horne of Hannah was exalted, shee hoped for the increase of grace here and of glory hereafter. And she saith, my mouth is inlarged over my enemies, because Peninnah and her children were vexed to see her to have this cause of opening her mouth so magnifically to praise the Lord.
There is none holy as the Lord, for there is none besides thee, nor any rocke like our V. 2.God; the Vulg. Latine, there is none strong as our God; the Sept. there is none holy as our God: the word is foreign signifying a rock, and metaphorically fortis, and fortitudo, strong, or strength, and so the Rabbins. Hannah here celebrateth the D. Kimhi Ben Gerson.power and might of God, in that hee shewed himselfe able to change her nature, from barren to fruitfull, whereas no secondary cause can doe any thing, but as hee hath appointed, but he can do whatsoever it pleaseth him, neither can any power withstand him. I thinke, that the word strong is aptest here. Shee praiseth God also from his holinesse, as the chiefe of his attributes, whereby Isa. 6.the Angels continually praise him; and hence wee learne to bee in love Note. with holinesse, whereby we doe most resemble God. There is none holy as God, saith Lyra, because hee is essentially holy: and the same may bee said of Lyra.strong. And he is not onelyonly holy and strong beyond all comparison, but besides him there is no God, the Gods of the heathen are not onelyonly not so holy or potent, but indeed are nothing, for there is no more Gods.
Talke no more so exceeding proudly, neither let arrogancy come out of your mouth: the Vulg. Latine, Doe not multiply to speake lofty words, glorying, let old words V. 3.goe out of your mouth: Hebr. Doe not multiply to speake lofty words of pride, let swelling or hardnesse goe out of your mouth, or that which is old: For all these significations, saith Peter Martyr, hath the word foreign, yea foreign saith Pagninus, first and chiefly signifieth to waxe old, so that here the Vulg. Latine is to bee preferred. And aptly she saith, doe not multiply, because Peninnah had often upbraided her by her barrennesse, being proud of her owne fruitfulnesse; and that which is old, because of old shee had thus vexed her, For the Lord is a God of knowledge, and by him actions are weighed; for knowledge, Hebr. is knowledges, so likewise the Vulg. Latine, deus scientiarum; David Kimhi saith, hee is D. Kimhi.thus called, because he is the most intelligent of all others, and knoweth all particular things, for all knowledges without any change in him are inherent in him. For these words, by him actions are weighed, in the Hebrew text is, actions are not weighed, but in the margin it is, by him, or, to him, for foreign is in the margin, and foreign in the text, wherefore some expound it as negative, rendring the words thus, actions are not directed or disposed, that is, without him, or, against his will; for whatsoever men thinke and intend, they can bring nothing Arias Montan. Junius, Osiand.to passe but as hee willeth, so Arias Montanus, Junius, Osiander. Some as affirmative, Vulg. Latine, Septuagint, expounding it either of God, his purposes shall come to passe, or of men, by him the actions of men are ordered, Vatablus. Bornaeus, Pellican. P. Martyr.disposed and directed. Peter Martyr taketh it either way, thus: 1 Affirmatively, to him workes are prepared, that is, his enterprises stand firme and are all perfected. 2 Negatively, the attempts of men shall not stand, neither can they hinder his will. Any of these wayes the sense is good, but I preferre the affirmative, both because it followeth most aptly thus, hee is a God of knowledge, by him actions are moderated, and not at your wils, wherefore your proud bragges are vaine, and because the word in the margin commonly is apposed, that the Reader might looke at that and so understand the Text the better, and yet because both are held to come from the Spirit of God, they erre not, that take it either way. These words, for the Lord is a God of knowledge, &c. are a reason, why Peninnah and hers should no more so insult, because they knew not what should come to passe, but God knoweth all things, and how to abate the pride of the insolent, and to exalt the afflicted.
The bows of the mighty men are broken, and they that stumbled are girt with strength, that is, saith Lyra, the bowes of Peninnah and her children, who did V. 4. Lyra.shoot reproachfull words at Hannah, as out of a bow; for stumbled, the Vulg. Latine hath, the weake, whereby she meant her selfe, and such as shee was, weak for prolification, but now by Gods blessing she was strengthened to bear fruit; thus also Hugo, saying, that by the metaphor of one with a bow, shee being strong in times past to beare was set forth, because a bow belongeth to the strong; and it is to be noted, that Hebr. there is nothing signifying men, but the strong in the plurall number. Peter Martyr understandeth the words properly, Peter Martyr.expounding them of those that goe to warre well-armed, and of those that are unarmed, as the Egyptians and the Israelites, for the Egyptians bowes were broken, when they were overthrowne, and the Hebrewes fleeing before them naked were strengthened. But it is best, first to bring the words to Hannahs case as neare as may bee, and then to extend them to other acts of Gods power also. For these words, those that stumbled, or the weake, Hebr. is foreign such as fall through weaknesse of their knees and loynes. And as Hannah of weake was made strong to beare, so by the former words, the bows of the mighty are broken, she seemeth to intimate, that Peninnah now ceased bearing children, which is further confirmed, v. 5.
They that were full have hired themselves out for bread, and the hungry ceased; so that the barren hath born seven, and shee that hath many children is waxed feeble. V. 5.Here also, saith Lyra, is another metaphor, shee compareth Peninnah Lyra.to the full, because shee was full of children, for it is thought that shee had ten, according to Chap. 1. 8. but now shee was in the case of those that let themselves for bread, that is, empty and poore enough of children: For the Hebrewes say, that so sonne as Hannah had one childe, two of Peninnahs sonnes dyed; and by that time that shee had foure, six more of Peninnahs dyed; and when shee saw her to bee with childe againe, shee fearing the death of those two that remained, besought Hannah to pray for her, and so they were spared; and because they were spared at her prayer, they were thenceforth counted Hannahs children, and so together with her owne five spoken of, v. 21, she had seven, as it here followeth. But this soundeth like a fable of the Rabbins, and therefore Lyra rejecteth it, and that worthily, because at this time Hannah had onelyonly one, Samuel. Againe, Hannah compareth her selfe to the hungry that are filled, for so he readeth it after the Vulg. Latine, because she desired children as an hungry person doth food, but now was satisfied in this matter. For these words, hath born seven, the Vulg. Latine hath, very many, which Lyra approveth, because it is most according to the sense, seeing it cannot bee justified that shee bare precisely the number of seven, neither by the reckoning of the Rabbins already spoken of, nor yet as others count, five children of her owne, and two of her sonne Samuels, for this was long after this Canticle, unlesse it shall bee thought, that herein she spake prophetically. Moreover he saith, that the moderne Hebrewes take this word foreign for satiety, shee bare children till shee was fully satisfied. Hugo seemeth Hugo Ca…din.to bee affected with the former comment of the Hebrews, but differeth in this, that hee saith, when Samuel was borne, one of Peninnahs sons dyed, and so another, and a third unto all her seven children, when shee had borne five, and Samuel two, applying hereunto that, Jerem. 15. Shee was weakened that bare seven sonnes, &c. But before this, hee saith better upon the first words, the full have hired out themselves for bread, that is, Peninnah full of children was empty as a begger, that beggeth his bread, because all hers were counted nothing in comparison of Samuel: the hungry were filled, that is, Hannah, who are nothing before for sorrow, being in hope of a son eateth and drinketh with joy, Chap. 1. 18. Peter Martyr by the barren bearing seven, understandeth nothing else Peter Martyr.but many, as the word seven is commonly used for a full number. And to that question, how shee could speake this, before shee had borne many; hee answereth, shee spake by the Spirit. If it be said, shee bare but six, he answereth, six was very many for her being before barren, and therefore the word seven is used to set forth very many. In all which I subscribe unto him, but whereas he draweth the former words altogether another way, viz. to the Gibeonites that hired themselves out for hewers of wood, &c. I cannot but, Iosh. 9.leaving him, approve rather of Lyra and Hugo, because all things are to bee applyed to the present case as much as may bee in the first place, and then for the more glorifying of Gods power extended to others. For these words, the hungry have ceased, according to the Hebr. the meaning is, they have ceased to hire out themselves for bread, having now no further need, as being fully satisfied, to doe like the needy and beggerly, and so it is the same in effect with these words, the hungry are filled, in the Vulg. Latine.
The Lord killeth and maketh alive, hee bringeth to the grave, and bringeth up, V. 6.that is, saith Lyra, hee bringeth downe to the grave the children of Peninnah; and maketh alive, and bringeth the children of Hannah; for the word foreign by the Vulg. Latine rendred hell, it signifieth, saith hee, the grave, from which the Lord did, as it were, bring up Hezekiah before adjudged to death. Hugo Hugo Card.applyeth it altogether to Hannah and Peninnah, the one the Lord vivified by giving her children when shee was dead unto conception before, and he brought her up from grievous affliction, metaphorically set forth by hell here; the other hee killed, as it were, and brought downe to hell, by afflicting her through extreme Invidia Siculi non invenere tyranni majus malum, vel tormentum.sorrow for the losse of her children, and to see Hannah made fruitfull, for there is not a greater misery then envie. And thus hee saith, these words cohere with the former, they being an explication or reason of them, The barren hath borne seven, and shee that was full of children waxed feeble, because the Lord did, as it were, strike her dead with sorrow, and put her to great torment, but Hannah had life, and joy, and gladnesse put into her. Peter Martyr expoundeth Peter Martyr.this also onelyonly in generall of Gods bringing men sometimes to extreme misery, and then lifting them up with comfort; and through extreme sicknesse to such a passe, as that all men despaire of their life, and then restoring them to health again, see the same phrase, Deut. 32. 39. and thus he dealt with Hezekiah and Jonah, and our Lord first died, and then rose again, and so must wee: and thus it is in our justification, wee must first be cast down in the sight of our sins, and then bee erected with comfort through faith in Christ. All which is good, but the prime thing intended is the magnifying of God for his dealings in particular with Hannah and Peninnah, and so although wee have no certaine ground for it, yet it is most probable that Peninnah did not onelyonly cease bearing of children, when Hannah began to be fruitful, but also suffered the losse of some or most of them. Which may bee a warning to all women, that they bee not proud of their bearing many children, nor insult over any barren Note. Hannah, for God can soone alter the case. VVillet here setteth downe foure acceptions of the word foreign. 1 It signifieth the grave. 2 By a metaphor, Willet.grievous adversity▪ 3 The state of those that feele themselves forsaken of God, as Cain and Saul. 4 The state of the damned, but here it is used according to the second, for Hannah lay in sorrow before, as in the grave.
The Lord maketh poore, and maketh rich, hee bringeth low and lifteth up. In this verse and the 8. saith Hugo, the same things are againe set forth in other V. 7. Hugo Car.words. He maketh Peninnah poore in children, and Hannah rich in children. Out of the dust hee lifteth up the poore, and the begger out of the dungbill to set V. 8.him with princes, &c. This is specially meant according to the letter of Hannahs exaltation in Samuel her sonne, who was set upon the Throne of glory, when hee was made Judge over Israel, and anointed Kings; generally of the proud and high, and of the humble and low, and mystically of Christ; so likewise Lyra; and Peter Martyr having expounded it generally, applyeth it in particular to Samuel. And Ben Gerson hence admonisheth the rich not to bee R. L. Ben Gerson.proud, and the poore not to despaire, because God can easily pull downe the one, and raise up the other. For the pillars of the earth are the Lords, and hee hath set the world upon them. Here is the reason rendred, why the Lord can doe this, hee is of infinite power, as appeareth by his laying of the foundations of the world. Lyra distinguisheth both this and the rest of this Canticle, Psal. 113.thus, here is the magnification of the Lord: 1 In respect of his power in the act of Creation, the pillars of the earth are the Lords. 2 In respect of his wisdome in the act of governing, v. 9. hee shall keep the feet of his Saints. 3 In respect of his Justice in the act of due punishment, the wicked shall be silent in darknesse, &c. that is, 1 In the darknesse of sinne. 2 In the darknesse of hell. Hee shall give the kingdome to his King, &c. that is, to Christ, who at the last shall come gloriously in the form of a man, and judge all men, Joh. 5.
The pillars of the earth, saith Peter Martyr, the earth is called, because it is as Peter Martyr:a foundation whereupon all other things are set, as upon pillars, the aire, and all the heavens, for they all compasse the earth, being set thereupon as upon a foundation.
He will keep the feet of his Saints, and the wicked shall bee silent in darknesse, &c. V. 9. V. 10.V. 10. The adversaries of the Lord shall be broken in pieces, out of heaven shall he thunder upon them; the Lord shall judge the ends of the earth, and give strength unto his King, and exalt the horne of his anointed. By footsteps, Peter Martyr well understandeth all kind of actions, studies, and enterprises, which God keepeth, when he guideth P. Martyr.them, and prospereth them herein, that feare him; for, his Saints, Hebr. is foreign a word comming from foreign signifying mercy, because God doth embrace them with mercy. Now in saying that hee keepeth their feet, shee meaneth not so, as they shall never fall, but so, as that they shall not fall into perdition. And the meanes whereby hee keepeth them, are intimated by the antithesis next following, the wicked shall bee silent in darknesse, his saints therefore are kept by the light of the Word and Spirit, for the one availeth not without the other; but the wicked are destitute of all internall light, and so are in darknesse; not onelyonly in respect of their many miseries, but also because their understanding and reason is darkeness, and hereby their ruine is caused, and they being judged, shall have their mouths stopped by their owne conscience accusing them, and so goe into everlasting destruction, which is called utter darknesse; where, although they shall howle and cry for torment, yet they shall bee in silence, as Kimhi hath it, in respect of braggings and boastings, whereof they have D. Kimhi.been full before, some boasting of their nobility, and some of their riches, &c. but now they shall all lye in silence, and not speak a word more of these things. And so this aptly answereth to that v. 3. being a prophesie of Gods bringing downe all the proud and wicked, as hee did Peninnah, and of his continuall providence over the godly, For by strength shall no man prevaile, that is, when the godly are preserved and comforted, and the wicked confounded, it is not by the power of the one sort, that they attaine to this comfortable condition, nor is there strength in the other sort to resist their judgement, but God in mercy saveth his, and in justice destroyeth the wicked irresistibly. And this the R. Levi.reason, saith R. Levi, why a mighty King is sometime overcome by the weak, because there is no strength in man, but God giveth victories as it pleaseth him.
The adversaries of the Lord shall be broken in pieces; Who are Gods adversaries, V. 10. D. Kimhi. Aug. de Civit. l. 17. c. 4. Psal. 2.saith D. Kimhi, but the enemies of the godly? so likewise Augustine; by vertue of the Covenant betwixt God and his Saints, their enemies are counted his enemies, and wee in like manner must count his enemies our enemies. These shal be destroyed all as a thing broken in pieces, as a potters vessel. And thus shall it be, saith Peter Martyr, with both the Antichrists, the Turke and the Pope. Out of heaven shall hee thunder upon them; this is added to shew their sudden and miraculous destruction. This was according to the letter, fulfilled against the Philistims, 1 Sam. 7. 9, 10. and that it shall not bee the case of the Philistims alone, but of all the wicked in the world, the next words doe deelare, The Lord shall judge the ends of the earth, and this shall bee at the last day of Judgement, that no man in any corner of the world may think to escape. R. Levi, P. Martyr.saith Peter Martyr, expoundeth this of Samuel being Judge of all Israel, but hee rather thinketh according to the letter, that in the next words the time is declared when these things shall bee done, viz. When hee shall give strength to his King, and exalt the horne of his anointed; viz. when hee shall change the government by Judges, into the government of Kings, then both Philistims and all other enemies of Gods people, Amalekites, Edomites, Ammonites, and Moabites, &c. shall be so brought downe, as that they shall scarce have any power left them any more. For although by Judges, whom God at divers times raised up, they were delivered from their enemies, yet they were eftsoones oppressed againe by them; but when David and Solomon reigned, the power of Philistims, and all other enemies about was crushed in pieces. But mystically by his King and anointed, both hee and all others understand Christ, who shall come one day to judge and to destroy all the wicked in all parts and corners of the world; and because that his comming shall bee in great power and glory, hee saith, Hee shall give strength to his King, and exalt the horne of his anointed; Matth. 24. 30and according to this, Zachariah the father of John Baptist, speaking of Christ, saith, Hee hath raised up for us the horne of salvation, in the house of his servant Luke 1. 69. Chald. Paraphr.David: and to the Messiah the Chaldee Paraphrast also applyeth this prophesie, and so doe many Rabbins more, that lived before Christs Incarnation. Our Lord indeed hath now wonderfull strength, and is highly exalted, but then all Psalm 110 1. 1 Cor. 15. 25.his enemies shall bee put under his feet, never being able to rise up againe. Whereas it may seeme not to agree to Christ, that is here said, Hee shall give strength to his King, &c. for Christ being God, hath all power and glory, and as hee is Man, hee is by vertue of the union with the Godhead, partaker of the same power and glory from the first: Lyra answereth well, it is true, the man Lyra.Christ had all power from the first, authoritativè, but not executivè, for all things were not actually subjected unto him in the time of his humiliation, but after his resurrection hee saith, All power is given to me in heaven and in earth, Matthew 28.then he began to make Kingdomes subject to him farre and wide, and at the last will subdue all men actually, and all things, and then shall hee in his humane nature shine in glory above the most glorious Angels, how much soever Esay 53. 2. R. Jonathan.hee was with out forme or beauty here. Jonathan in his Chaldee Paraphrast, expoundeth all this Canticle as propheticall, thus: First, knowing by the Spirit, that her sonne Samuel should bee a Prophet, and doe wonders; and a Judge, and save the people from the Philistims, shee said, My soule hath exulted in the Lord. Secondly, foreseeing, that Heman, Samuel's sons son, and his 14 sons should bee singers in the house of God, shee added, My horne is exalted. 1 Chron. 25. 1 Sam. 6.Thirdly, foreseeing the captivity of the Arke by the Philistims, and their being compelled to send it back againe with gifts, shee said, My mouth is inlarged over my enemies, &c. Fourthly, foreseeing Sennacheribs great brags against the God 2 Kings 19.of Israel, and his Armies and his confusion, shee said, There is none holy as the Lord, there is no God besides him. Fifthly, foreseeing Nebuchadnezzars 2 Kings 25.destroying of Jerusalem, and his glorying herein, shee added, Speake no more so proudly, &c. because the Lord is a God of knowledge, hee knoweth what time to take revenge upon you; as hee did indeed, driving Nebuchadnezzar from his kingdom, and Belshazzar his grandchild he gave, together with Babylon, into the hands of Darius and Cyrus. And by him thoughts are prepared, that is, these things which be hidden from the eyes of men, are foreseen and determined in his mind. Sixthly, foreseeing that Antiochus Epiphanes would pollute the Temple by Idolatry, 1 Maccab. 1. 1 Maccab. 4.and overthrow Gods ordinances, but that Iudas Maccab. and his brethren, who were weak in comparison of him, should beat him, and purge the Temple, she said, The bows of the mighty are broken, and the weake are girt with strength. Seventhly, foreseeing the conspiracy of Haman against her people in the dayes of Hester.Ahashuerosh, and Hamans overthrow with his children and adherents, shee said, The full have hired themselves out for bread, and the hungry are satisfied; for Haman that was so rich and full, fell downe to Hester, and intreated for his life, and, so that it might have been granted, without doubt hee would have been content to have stript himselfe of all his wealth and honour, and to have become an humble servant unto her. Ʋntill the barren hath borne seven, and shee that had many children waxed feeble; that is, Jerusalem, which is now as a barren woman, because her children since her destruction by the Romans, have been cast out and dispersed in other Nations, shee remaining desolate; but in the time of the Messiah shee shall bee rebuilt and replenished againe, and then all Nations shall bee subjected to the Jewes, and the Roman Empire utterly wasted and brought to nothing; and in like manner hee expoundeth the next words, The Lord killeth and maketh alive, &c. hee brought the Jewes downe to death and to the grave, but quickened them againe by the Messiah, thus advancing him out of the dust to the throne of glory: He shall keep the feet of his Saints, and the wicked shall be silent in darknesse; that is, he shall keep the Jewes, that they fall not into the darknesse of sin, and after into hell, but the Gentiles shall bee destroyed, yea, he shall judge all the ends of the earth at the last, and the horne of the King Messiah shall bee most highly exalted; thus he. But hereby, saith Lyra, it appeareth, that their expected Messiah is the Antichrist, Lyra.because when hee commeth, the Roman Empire shall goe downe according to 2 Thess. 2. 8. For my part, I doe not mislike the conceit of the Rabbin, but onelyonly whereas he fed himselfe with an hope of a Messiah yet to come in the flesh, and drew the prophesie to that, we may understand it of his coming in power to convert the Jews, and to bring them back to their own Kingdome with great joy, at what time the barren Church of the Jewes shall bring forth children abundantly; and the Roman Empire that was full of children before, both for the Emperor sometime reigning there, and for the Pope deceiving and drawing to him the Nations round about, shall be made desolate: and of his comming to judgement, when all the wicked shall bee destroyed, and the godly saved everlastingly; for when all this is done, the horn of his Christ is indeed most highly exalted. But if it bee according to Jonathan taken as propheticall, it must first have some verity in it, being understood according to the present case of Hannah, and of Samuel and David following soone after, and then understood also as pointing moreover prophetically at those particulars.
Now the sonnes of Eli were sonnes of Belial, they knew not the Lord, &c. Before V. 12. V. 11.this it is said, That Elkanah went to his house to Ramah, which was before called Ramathaim, but Samuel ministred to the Lord before Eli, which is to be understood, not immediately after Elkanah's departure, for hee was then too young, but so soone as hee was growne fit and able to doe some little ser…ice about the Tabernacle in setting up Lights, and attending upon Eli: And more particularly, as some thinke, hee being now full seven yeares old, and therefore hee is now called foreign and this was the eighth yeare of Eli's High priesthood. Now Lyra.that of Samuel is inserted here before the mention made of the wickednesse of Eli's sons, how hee ministred to the Lord, that the fault of Eli's sons might appeare the more foule; for contraries, saith Lyra, being set together, are made Contraria juxta se invi…em posita magis clucescunt.the more manifest. And hereby it appeareth that Elkanah was of the tribe of Levi, because otherwise his son could not have served in the Tabernacle. For the name whereby the sonnes of Eli are called, viz. sonnes of Belial, enough hath been said already upon Chap. 1. 16. and they are said not to have knowne the Lord, because they denyed him in their doings; or in thus saying, it is shewed, how they were sons of belial, that is, without a yoke, because they had cast off the yoke of Gods ordinances and lawes, as if they had not knowne them, taking a contrary course of their owne devising about his sacrifices, and in the manner of their living, as the next words doe declare. Peter Martyr thinketh Peter Martyr.that they are truly said not to have knowne the Lord, because they studyed not his Word, whereby alone God may be truly known: so Kimhi saith, they know not the Divine right, and the true laws of the holy Ministery, wherefore they devised for themselves another right, and excogitated a new way of doing. The Chaldee Paraphrast rendreth it, They were destitute of the feare of the Lord; and Chald. Paraphr.Peter Martyr himselfe at the first concurreth with my exposition beforegoing, they knew not the Lord, that is, they did and lived, as if they knew him not; and if they were ignorant of the rights prescribed by the Lord concerning their office, nothing could bee spoken more shamefull of Priests. But because it was knowne even to the common sort of people, how they ought to have proceeded, as appeareth, v. 16. I cannot thinke that they erred thus, because they knew not, but because they regarded not Gods ordinance, so profane or Atheisticall were they.
The Priests custome towards the people was, when any man brought a sacrifice, V. 13, 14.their servant came with a flesh-hooke with 3 teeth in his hand, whilst the flesh was in seething, &c. 15. also before they burnt the fat, their servant came to him that sacrificed V. 15.and said, Give flesh to the Priest to roast, for hee will not have sodden flesh but raw, &c. The sinnes of Elies sonnes about the sacrifices are set forth here to be three. 1. In that whereas the right shoulder and breast onelyonly of the peace-offerings, were alotted to the Priest, Levit. 7. 31. they tooke more, even whatsoever the flesh-hooke brought up out of the pot, kettle or caldron, which was sacriledge. 2. In that they would serve themselves before the Lord, to whom the fat was first to bee burned, and then the Priest was to have his part, which was great presumption, neither would they have it sodden, but raw, that it might be dressed to their likeing, Vatablus, Iunius, Borrheus.which was gulosity. 3. In that they stayed not to take it at the offerers hands, but extorted it by violence, which was rapine, as Vatablus, Junius, and Borrrheus have noted. And this their sinne will appeare to bee the greater if we consider, what a large portion was alotted unto them out of the sacrifices. If a sacrifice P. Martyr.were brought for sin by any private person, all but the fat, was the Priests; indeed if it were for the sins of the Priest, or of the whole Congregation, it was wholly to be burnt without the campe: Of a sacrifice of peace-offerings there was a threefold division, part was to be burned upon the Altar, part went to the offerer to feast withall before the tabernacle, and part to the Priests, viz. as the Hebrews note, so me of every principall part, of the trunke or body the breast, of the members the right shoulder, and of the head the two cheekes. Wherefore they being so largely provided for, it was a foule sin in the sonnes of Eli to take more, in any sacrifice. Againe they sinned no lesse in taking it, before the fat was burned to the Lord: for the Altar, was as it were, the Lords Table, now they would not stay til his part was offered, but serve themselves first, as if servants should presumptuously take their owne dinner before they had served in their masters; and seeing R. Levi Ben Gerson.the offering of part first was a sanctifying of the whole, they inverting this order fed not, as they ought to have done upon holy meate, but upon prophane and common: this P. Martyr and B. Gerson. Hugo Cord. saith, that the custome was so soone as the Beast was fleaed, to take the fat and burne it on the Altar, and then presenting the flesh there to take all the parts away againe and boyle them, lastly the shoulder, breast, &c. being boyled were given to the Priests; but now they contrariwise took their parts away first raw, then offered the fat and came with a fleshhook to get what they could more, when the offerers parts were in boyling, so that they sinned all the five sinnes that are in gluttony. Praeproperè, lautè, nimis, ardenter, studiose. 1. Because they would have it, before the fat was burnt. 2. Raw. 3. They sent with a fleshhooke. 4. This their soule desired. 5. They tooke it by force. Moreover, as Martyr hath it, this may seem to be a light sin, because it was but about meat for the belly, but sinne is not to be measured thus, but by the command of God, which to transgresse in any thing is intolerable, as we may see in our first parents. And unto these sinnes they added the sinne of adultery, so that there being 4 cardinall vertues, as the Philosopher speaketh, Wisedome, Justice, Fortitude and Temperance, they sinned against them all, because they were ignorant of Gods Ordinances, and had need, that the people should put them in minde thereof, v. 16. they were most unjust, and fortitude degenerated into daintines about their diet; and against temperance they sinned, in that they refrained not from their neighbours wives, no not in the time, when they came up to the Tabernacle for devotion. And the like sinnes, saith hee, reigned amongst the Cardinalls of Rome. And this made men to abhorre the offering of the Lord. Their sinnes about the holy things V. 17.redounded, 1. To the ignominy of Gods sacrifices, and consequently of God. 2. To the great hurt of the people, who because of these abuses would not many of them bring any more offerings, as the abuse of the Sacrament amongst the papists depriving the people of the wine maketh many that feare God, to refraine from communicating with them. In concluding this of their sinnes it is said the sinne of the young men was very great, Hebr. foreign of the children, so likewise the Vulgar Latin, peccatum puerorum, which Lyra expoundeth Lyra.thus, they were called children, as Samuel is called a childe, v. 18. not in age, but in conditions, although hee were yet but a childe in yeares, and his ministring before the Lord then is againe remembred to condemne them the more, and to commend him, in that such a childe attended better upon the service of God in his place, and lived better then they, who were men and fathers happily of children, 1 Sam. 4. 19.
For Samuels ministring before the Lord in his childhood somewhat hath V. 18.beene already said, v. 11. but here it is further added, girded with a linnen Ephod: of an Ephod wee read for the High-Priest, Exod. 28. 6. but that was made of gold, blew purple and skarlet, this of Samuel was such, saith Lyra, as the Levites used in their ministry, made onelyonly of linnen; and of linnen Ephods worne by the Priests, wee read 1 Sam. 22. 18. and David is said to 2 Sam. 6. 14.have danced before the Arke in a linnen Ephod, so that when any came to minister before the Lord in any kinde, it seemeth, that they used linnen Ephods; and white garments are spoken of as garments used to expresse joy, Eccles. 9. 8. So that, as Willet noteth, there were three kindes of Ephods, 1. of Willet.the High-Priest, 2. of the Priests and Levites, which were holy, 3. a civill garment of the same fashion worne sometimes by others being about sacred duties. Theod. qu. 8. saith, that for the excellent grace appearing in him & the hopes conceived of him, Eli imparted unto him this honor. Tostatus, because no mention is made of an Ephod for Levites, thinketh it to have bin a lay mans-garment.
Moreover his mother made him a little coat and brought it up to him from yeare V. 19.to yeare, &c. That is, to be worne under his Ephod at Feastivall times, saith Peter Martyr; whereas Kimhi holdeth, that shee carryed it away againe and Peter Martyr.brought the same from yeare to yeare, hee rejecteth that, because when hee grew to a greater stature, it would have beene too little for his use. This is written to shew the motherly care of Hannah over her sonne Samuel, although shee had given him away, yet shee ceased not to provide somewhat for him from time to time. And this her piety was well approved by Eli, and her diligent resorting to the Tabernacle, in so much that he blessed her and her V. 20, 21.husband, and God gave her five children more, whereby we may see, that there is nothing lost, but much gotten by giving to the Lord.
Now Eli was very old and heard of all that his sonnes did to all Israel, and how they lay with the women, that assembled at the doore of the Tabernacle, &c. These V. 22.women, saith Lyra, were such as came to the Tabernacle after the time of their purification ended, according to the law, Levit. 12. so likewise Hugo, but he Lyra.saith, that some hold, that they did not lye with them, but for money gave leave to their husbands to lye with them, before their purification, because V. 24. Hieronym. de tradit. Hebr. Ben Gerson.it is said, they made the Lords people to transgresse, so Jerom. Ben Gerson saith, that Elies sonnes lay not with them, but deferred to offer their offerings, when they brought them, so that they were sometimes constrained to lye abroad before the Tabernacle all night. Because if they had sinned by adulery, Eli their father would have spoken of it, when he reproved them, or the man of God, when hee came to taxe Eli for their wickednesse, which neither of them doth, but onelyonly of their abuses about the sacrifices of the Lord. But the Text is plaine, as Peter Martyr hath it, they lay with them, and the verb P. Martyr.is masculine, therefore these are but vaine imaginations. Eli being old and dim-sighted, so as that hee could not see; they waxed bold to commit these horrible wickednesses. In setting forth these womens assembling to the doore of the Tabernacle, Hebr. the word foreign is used being taken from the marching of souldiers, because, as David Kimhi hath it, the custome was, that they who came to be purifyed, should come together in companies, like troopes. Of souldiers of women assembling to the doore of the Tabernacle, read Exod. 38. 8. many of which came for devotion, as Hannah Luke 2. and did, as it Borrhaeus.were, militare deo as the Levites, touching whom this word is also used, Numb. 4. 3. and this aggravateth the sinnes of Elies sonnes, in that they committed this wickednesse with such holy women and neare so holy place, being nothing moved with the reverence thereof, or of him that dwelt there.
And hee said unto them, Why doe yee such things, &c. Hee being High-Priest and Judge should have punisht them according to their sinnes, but hee onelyonly reproved V. 23.them, whence it came to passe, that they still went on in their sinnes and were nothing amended, and thus Eli also became guilty of their wickednesse. And because it is supposed, that when the children are wicked and out of order, there is fault in the father, the Apostle forbiddeth him to bee made a Bishop, that hath not his children in subjection with all chastity, 1 Tim. 3. Hieron. lib. 1. contr. Iovin. Quia corripuit fili… lenitate patris, non authoritate pontificis, damnatus est. V. 24. Lyrd. Hugo Cardin. P. Martyr. V. 25.and Jerom saith, that hee whose children live unchastly, cannot be a Bishop, saith Peter Martyr. Eli corrected his sonnes with the lenity of a father, not with the authority of an High-Priest, and because hee was bound to correct them thus, he was punished not onelyonly for their iniquity, but also for his owne, as Jerom hath it.
Yee make the Lords people to transgresse, that is, discouraging them by your abuses from bringing sacrifices, as they to doe, so Lyra, but Hugo erroneously, because yee make them goe in to their wives, before their purification: for it was in the matter of sacrifice, as also Peter Martyr saith. If one man sinne against another, the Judge shall judge him, but if bee sinne against the Lord, who shall plead for him? Here Eli aggravateth the sinnes of his sonnes, in that hee sheweth them not to be against the second table and man, but against the first and so immediately against God, for any abuse in the service of God is against God. For the meaning of these words, Lyra saith, placari Lyra.ei deus potest, God may be pacifyed towards him by prayer and sacrifice, in this reading following the Vulgar Latin, but if he sinneth against God, what meanes of pacification are now left? not that it is impossible, that he should bee forgiven, but most difficult, as it is said of him that sinneth against the Matth. 12.Holy Ghost, hee shall never bee forgiven. But this was absolutely spoken, and therefore it is ill brought for a parallel to this by Lyra. Peter Martyr first P. Martyr.setting downe the exposition of the Hebrewes, the Judge determineth commonly of trespasses, done by one man against another, and so they come againe, after great fallings out, to bee reconciled to one another: but if the trespasse be against the Judge himselfe, hee being both the party offended and Judge, the offender can expect nothing but severe punishment from him, and likewise from God the Judge of all, if he committeth sinne against him immediately: for when one man sinneth against another, God is also offended and sinne is committed against him, because his law is transgressed, but that which is immediately done against God, onelyonly is here said to be against God, and the other kinde against man. After this of the Hebrews hee bringeth his owne, which is this: if a sinne be committed against man there are sacrifices, whereby it may be expiated, but when the sacrifices themselves are corrupted, there are no meanes now left to expiate such a sinne. And this I take to be most genuine. For whereas in our translation it is read, the Judge shall judge him, Hebr. it is foreign God shall be entreated for him, and the next word rendred, plead or crave for him, is the same verb, and because craving of pardon and obtaining it was by sacrifice, it is well expounded, his sinne may be expiated by sacrifice, but sith the corrupting of sacrifices was a most hainous kinde of sinning against God, it is said on the contrary side, touching this sinne, if a man sinne against God, who shall plead, or make atonement for him? the meanes of atonement being thus perverted and taken away, it cannot be. And although foreign be sometime rendred Judges in other places, yet there is no reason here to goe from the proper signification, especially it being a plurall and joyned with a verb of the singular number, as it never is, when men Judges are set forth hereby. Yet I doe not thinke, that every sinne about sacrificing, although it were very great, was such, as that no meanes now could be used for the expiating thereof, for the blood of Jesus Christ cleanseth from all sinne, and even for errors about holy things there were 1 Ioh. 1. 6.sacrifices. Indeed hee that had no grace to repent, after grosse sinning, but went obstinately on still in sinne, for his sinne there was no expiation, not because it was unpardonable, but because his heart was uncapable of repentance, so Pellican, and this was the case of these young men, which Pellican.made their father to speake thus unto them, as the next words shew. Notwithstanding they hearkened not to the voyce of their father because the Lord would slay them. And of any that sinne presumptuously it may also truely be said, who shall entreate for them? for their case is even almost desperate, because such doe hardly ever repent, neither will their obdurated hearts admit of grace at any time to repent. Thus wee see, how Eli was severe enough in words towards his wicked sonnes, but forsomuch, as hee did nothing against them, in expelling them from the Priests office, and cutting them off, as they that sinned presumptuously ought to be dealt withall, neither did hee rip up their sinnes in particular, or charge them herewith, as certainly perpetrated by them, and as utterly distasted by himselfe, (for he said onelyonly, I heare ill of you by all the people, as if he went onelyonly upon hearesay and were put on by the people thus to checke them) hee made himselfe guilty of their wickednesse, as Peter Martyr noteth, who also addeth, that Chrysost. saith, hee should have abdicated them, Peter Martyr.and put such impudent knaves quite from the Priest-hood: so Marcion having stuprated a certaine maid was expelled from the Church by his father, a godly Bishop. But happily Eli refrained from thus doing, lest the High-priesthood should by this meanes goe from his family; but that, which hee thus sought to avoid, hee brought upon his family, as hereafter followeth. Now because it is said the Lord would slay them, a question is moved, How this could Ezekiel 18.bee, seeing hee willeth not the death of a sinner? Answer. Hee willeth it not indeede, as the cause hereof, but as a just Judge, they being obstinate and incorrigible sinners hee would for a punishment of so great wickednesse destroy them, hee willed not their destruction directly, but by consequence, because hee would doe justice upon such sinners; to which effect Lyra. Or the word Lyra. Hugo Card.because noteth the signe, not the cause, saith Hugo, as in saying of that woman, a sinner, Luke 7. Because shee hath loved much many sinnes are forgiven her, it is not meant, that her love was the cause of this forgivenesse, but the signe. Peter Martyr saith, 1. That Ezek. 18. it is spoken of penitent sinners, here Peter Martyr.of obstinate. 2. According to August, as Lyra had it before, hee willeth not the death of a sinner simply, but per voluntatem retribuentem, as he cannot but in justice thus punish the impenitent sinner. Some referre it to his eternall Borrhem. Pellican.decree of reprobation, which is the first cause of the perdition of the wicked, and the second is their owne obstinacy in sinning, but so his will must come in as a cause of this obstinacy and destruction, whereas hee decreeth to reprobate onelyonly upon the fore-sight of their finall impenitency arising out of their owne corruption, and want of grace. The best is to hold, that for their impudent and abominable sinning the Lord would lay this spirituall judgement upon them, viz. the withdrawing of his grace, so as that they regarding no admonition should at length receive their just reward, destruction by a violent death here, and after that perdition for ever in hell fire: so Junius. OsianderJunius. Of giving men over in judgement to hardnesse of heart, see more in my notes upon Rom 9.
And the childe Samuel grew on, and was in favour both with the Lord and men. V. 26.Of his growing before the Lord, see v. 21. now this is added for further explication, that by his growing when hee ministred before the Lord is meant not onelyonly his increasing in stature, but in vertue and grace, which made him amiable to God and to all good men, as contrariwise Elies sonnes were abominable to all. And this praise of Samuel is so often inserted that their abominanation might appeare to be the greater.
And there came a man of God unto Eli and said unto him, Thus saith the Lord, Did V. 27. V. 28.I plainly appeare unto the house of thy father in Egypt &c. And did I choose him out of all the Tribes of Israel to bee my Priest, &c. wherefore kick yee at my sacrifice? &c. Who this man of God was is not expressed, and therefore, as Lyra saith, divers Lyra.conjecture diversly, some that it was Phinees, and some that it was Elias, but neither truely, for Phinees lived 350 yeares before, and Elias 208 yeares after; some, that it was an Angel, and some Elkanah, the father of Samuel. But leaving all these, as meere conjectures, as Peter Martyr doth, because the Scripture P. Martyr.saith nothing in particular, who this man was, I determin, that hee was some man extraordinarily stirred up, and indued with the spirit of prophesie to rebuke and denounce judgements against Eli and his family, as those most corrupt times required, but his name is unknowne: yet Junius saith, it was Samuel, whose calling to speake thus to Eli is set downe, Ch. 3. per foreign; and Willet maintaineth this, 1. Because there was no Prophet in those dayes else, as the Chaldee upon Ch. 3. 1. 2. v. 12. there is a reference to this. 3. Because Samuel feared to tell Eli thus much, which argueth that it was not told him before: so likewise Josephus, Antiq. lib. cap. 11. That hee was a Prophet, the phrase, a man of God declareth, because Prophets peculiarly were thus called, and therefore hee speaketh as a Prophet, thus saith the Lord. The Hebrewes say, that the prophesying of Eli now failing because of his great age, another Prophet was sent unto him, as though age could make a man unfit for to prophesie, or Ben Gerson.a Prophet might in no case be reproved by a Prophet, when as David a Prophet was reproved by Nathan, and the Prophet that spake against Jeroboam having disobeyed, was threatened by the old Prophet, that seduced him. Wee 1 Kings 13.may note, that even the High-Priest is subject to reproof for his sinnes, as Aaron also was before sharpely reproved by Moses, and Peter afterwards by Paul: Note. Exod. 32. Gal. 2. 11.whereby wee may see, how great the pride of the Pope of Rome is, that hee will be subject to the reproof of no man, but of God onelyonly; so Symmachus once decreed, and the Popes flatterers say the same at this day. For the speach made by this Prophet to Eli; 1. Hee commemorateth the benefits and favours of God towards Elies Progenitors, in that hee chose Aeron in Egypt, when hee was bondslave, to bee his High-Priest, to come neare unto him with sacrifice, incense and the Ephod, and provided liberally for his maintenance by giving him all the offerings of the children of Israel. 2. Hee upbraideth him by his ingratitude, in that having so much for his maintenance given unto him, and being so greatly honoured of God he againe dishonoured him so much about his sacrifice. 3. He threatneth him and his whole family with great misery to come.
For the first, this appearing to the house of his father, was according to Lyra, Exod. 4. 27. when God spake unto Aaron and bade him goe and joyne Lyra.with Moses his brother, for then say the Hebrews, hee told him, that hee should bee High-Priest, although it bee not there expressed; and they hold before this, that hee was a Prophet and prophesied in Egypt, and reproved the Hebrews for their idolatry there, and that one of his Sermons was recorded by Ezekiel, so Peter Martyr. Very anciently therefore did God grace the house of which Eli came, by conferring the Priesthood upon it, the duties whereof here remembred were, 1. To offer sacrifice. 2. To burne incense to God upon the Altar of incense. 3. To weare the glorious Ephod with the Ʋrim and Thammin, of which see Levit. 8. and therein to minister in the Sanctuary. The maintenance allowed to the Priests was all the oblations brought by the people, see Numb. 18. which was a very liberall maintenance, whereupon both the High-Priest and the rest of the Priests might have lived plentifully and honourably.
For his ingratitude. v. 26 Why kicke yee against my sacrifices, &c. and honorest thy sonnes above mee, &c. Hee spake thus unto him, because they did, as it V. 29.were, tread Gods Ordinances touching the order about sacrifices under their feet, vilipending them, and preferring a new order of their owne devising to satisfy the better both their covetous and epicurish mindes; and because Eli ate of the meat also, as is most probable, thus disorderly taken and roasted, hee is joyned with his sonnes in the offence, why kick yee, &c. And because neither for this, nor for their foule adulteries hee punisht them, as he ought to have done, hee is challenged to have honoured his sonnes above God, who had so much honoured him, and his fathers house, which was the highest degree of ingratitude that could be.
For his threatening. v. 30. I said surely that thy house and the house of thy fathers should walke before mee for ever, the Vulgar Latin, should minister before mee for ever, more expressing the meaning that they should execute the Priests office V. 30.and abide in that high dignity alwayes, but now saith the Lord, farre bee it from mee, &c. A question is here, when this promise was made to Eli and to his fathers house, because wee read of none in particular? Answer. Some say, Qu. that Aaron having two sonnes, Eleazar and Ithamar, when there was so great corruption in Israel, by idolatry and all manner of licentiousnesse, of which wee read Judg. 19. 20. &c. Eleazars house was put from the High-Priesthood, and it was translated to the house of Ithamar, because that family had beene Peter Martyr, Lyra, Hebraei, Osiand Borrheus.negligent and remisse in withstanding such abominable wickednesses, and the family of Ithamar acquiting it self better, God made this promise, although it be no where expressed, till now. Others because no such promise is expressed in any place, but onelyonly to Aaron and to his house, Exod. 28. 43. and Ch. 29. 9. that they should bee Priests unto God by a perpetuall decree, and the other Junius. Willet.is but a tradition of the Hebrews, some hold, that nothing else is meant here, but that Eli and his posterity being of the Priests that came of Aaron, should have continued so alwayes, as those that came of Eleazar Aarons eldest sonne, but now one part of his posterity should be cut off in them, for their great wickednesse, so as that they should not bee in so holy and honourable an office any more. For to Phinees the sonne of Eleazar, the High Priesthood was promised for ever, Numb. 25. 12, 13. and therefore it could not after this be promised to Ithamars family: thus Junius, and after him Willet. But I subscribe rather to the other, because the Lord saith, I will raise mee up a Priest, not Priests, that is, an High-Priest, and hee shall walke before mine anointed alwayes, that is, in the dayes of the King, whom I will set up, this shall be done, as it was 1 Kings 2. 35. when Zadok was made High-Priest, and Abiathar was put downe; for in the time of Saul, Ahijah, the sonne of Ahitub, brother to Ichabod was High-Priest still, and hee was of the posterity of Eli. And it is not said that Elies Posterity should bee quite cut off, but 1 Sam. 14 3.that none should live to bee an old man, and that they should bee poore, and humbly crave of the High-Priest to bee admitted to execute the Priests office for bread. v. 35, 36. Yet I confesse, that when I looke into the genealogies of the sonnes of Aaron, and finde none to have come of Ithamar, but 1 Chron. 6.onelyonly of Eleazar, I can see no reason, why it should bee so, but that Ithamars sonnes failed not long after this judgement denounced, or if any survived, they were in Solomons time rejected, as unworthy of the Priests office for ever, unlesse they were after so poore and despicable inferior Priests, that they were past over in silence, as if they had not beene; see more v. 33. And hitherto of the first question, another is made, How the Lord saith, now it shall not be so, whether there be any variablenesse with God, and if there be not, as indeed, Qu. there is not, how it is said here, I was thus determined, but now it shall Iam. 1. 17.be otherwise. Answ. When God promiseth any good to any particular persons, a condition is alwayes to be understood, if they be obedient unto him, and contrariwise for his threatening, see Jerom. 18. 7, 8. &c. So the promise Peter Martyr.of God to Eli and the house of his father was to be understood with a condition, so Peter Martyr. There is the like condition of the promise of life and salvation to all the faithfull, they must persevere in faith and obedience to the end: but they that are of the election, shall bee so kept by the Spirit given unto them, that they shall either not fall, or if they fall, rise againe by repentance and be undoubtedly saved, as the election of of the seede of Abraham can never be frustrated, notwithstanding their long falling off. For those that honour mee I will honour, &c. that is, say the Hebrews, because Rom. 11.Phinees the sonne of Eleazar honoured mee with all his might, I will honour his family and advance it againe, but Eli & his family, because they have despised mee, shall come into contempt. But the thesis is generally true in all men, as Peter Martyr saith, and to honour God is, 1 by being zealous for his glory, and not induring any thing against it, 2 to live godlily, 3 to hearken to the voyce of wisedome, 4 to give credit unto God, as Abraham did &c.
Behold the dayes come, that I will cut off thine arme, &c. By arme, saith Lyra, understand the power and authority of the High-Priesthood, which was cut V. 31. Lyra.off 80 yeares after by Solomon, when Abiathar, that came of Eli, was removed, 1 Kings 2. 35.and Zadok set up, who came of Eleazar. For from this time to that were 40 yeares of Samuel and Saul, and 40 of David. Comestor addeth that his arme is spoken of also, because the right arme of the sacrifice belonged to the Priest. Moreover by his arme, that should be cut off, is meant the cutting off of his children in the midst of their age, as Hophni and Phinees, his two sonnes, and therefore it is added, there shall not bee an old man in thy house, so likewise v. 32. This, saith Peter Martyr, is by some expounded as not meant of their age, but wisedome, they should be children in wisedome, and so uncapable Peter Martyr.of any high dignity: but hee preferreth the literall meaning, either they should bee cut off by a violent death, as many of them were, 1 Sam. 22. by Saul, or pine away and so dye for sorrow, to see Eleazars family so preferred, and themselves despised, see for proof of this vers. 33. Osiander thinketh, that it was meant, they should all dye, before that they attained to the age of 30. and so before they could bee admitted into a Priest Office. Now this punishment was first denounced, and long after inflicted, that Eli yet living might bee more affected with his sinne unto repentance, and that his posterity might have space of repentance, but not being amended the more justly be thus judged. To shew, that they should pine away for sorrow, it is added, v. 32. Thou shalt see thine adversary in the habitation, in all the wealth, that God shall give Israel, &c. the Vulgar Latin, in the Temple in all the prosperity of V. 32.Israel, that is, saith Lyra, thou shalt see the posterity of Eleazar in high honour Lyra.in the Temple, which Solomon shall build in the most flourishing time of the people of Israel, and so when the greatest multitude of sacrifices shall bee brought unto the Temple, and the Priests shall be most liberally provided for, this being a corrasive to thy heart to thinke of thy being cut off from so great an happinesse. Some, saith Comestor, hold, that it was meant, that the Priesthood should bee translated from Aarons posterity to Samuel, but falsly, seeing Samuel was never a Priest, and the Aaronites continued Priests till the captivity of Babylon. If it bee demanded, how it could be said, that Eli should see it, forsomuch as hee lived not to that time; hee answereth, it is not meant precisely of his person, but of those that came of him, thou in thy posterity shalt see, &c. To the same effect Peter Martyr, the two families, that came of Aaron, Peter Martyr.were as two wives, whereof one is counted the others adversary, and the felicity of the one is a pining and vexation to the other. Even as the families springing from the same King, as the house of Yorke and Lancaster. Junius rendring the words in a diverse manner thus, For after that thou shalt Junius.behold the straights of my habitation, for all that wherein God would have done good to Israel, expoundeth them of the straight by the taking of the Arke by the Philistims, Ch. 4. which should not have beene, but contrariwise good should have beene done to Israel, if hee and his children had administred their Priests Office rightly: but now after that hee had seene this to his great grief hee should dye, and after him there should bee no old man of his family for ever, but every one should from time to time dye in the midst of his strength. And this exposition is justifyed by Willet, because of Eleazars family comming Willet.to the High-priesthood in stead of Elies, it is spoken, v. 35. but the word foreign doth most properly signify an adversary, as it was used before, Ch. 1. 6. in speaking of Peninnah Hannahs adversary, and the next words are verbatim, in all the good, that bee shall doe for Israel, so that the exposition first brought doth best agree, for it is not an adversary in Gods house to the prejudice of the good of Israel, that is here spoken of, such as the Philistim was, but Elies adversary sitting as chiefe ruler here in the best and most prosperous times. In the Hebrew there is neither thy enemy, nor my habitation, but foreign, an enemy, an habitation or house, so that it may be read, thy enemy having an house, &c. that is, a sure house, according to v. 35. Whereas that verse is objected, as making against this exposition, because there one is spoken of to be set up in the roome of Eli, I answer, this doth not hinder, but that hee may be spoken of here also, but here more obscurely, there more plainly, it being further expressed what good should bee done to Israel, and when, viz. in the time of Gods anointed Solomon, who should build a glorious Temple, and inrich the kingdom.
And this shall bee a signe unto thee, that shall come upon thy two sons, Hophni V. 34.and Phinehas, in one day they shall both dye. Before this having said, that there should not bee an old man of his house; And v. 33. The man of thine that I V. 33. Lyra.shall not cut off from mine Altar, shall bee to consume thine eyes, and to grieve thy heart, &c. that is, although my meaning is not to cut off every one of thy posterity from the Priestly office, yet hee that surviveth, shall live in such poverty and misery, and bee so macerated through envy to see his adversary so highly preferred, and himselfe so debased, as that his life shall bee but for his greater punishment, Gen. 4.for his owne terrour, and example to others, as Cains life was: so that here againe by thine eyes, and thy heart, wee are to understand the eyes and the heart not of Eli in person, but of his race, thus Lyra. And more particularly wee may understand by the man surviving Abiathar, who escaped when Saul slew al the rest, but his escape was but to endure more vexation and misery, 1 Sam. 22.when he saw Zadok preferred to the High-priesthood, himself being put down; so Willet.Willet.
For the signe here given, it was, that when part of the judgement threatned should come to passe, the rest, which was to come after, might bee the more confirmed, as by the untimely death of his two sons to come very shortly, hee might bee well assured when this was done, that all the rest to come many yeares after, should bee accomplished also. Now false Prophets have given signes, as well as true, Deut. 13. but there have alwayes been these differences; 1 They have sometimes followed, sometimes not, these alwayes without faile. P. Martyr.2 They were ambiguously propounded, these plainly. 3 They tended to idolatry and superstition, these to the glory of God; so P. Martyr.
And I will raise mee up a faithfull Priest, &c. and hee shall walke before mine anointed for ever. This, as was before shewed, was Zadok: but how is it said V. 35. 1 Kings 2 26.that hee should walke before his anointed for ever? Answ. In these words was implyed a change of government from an Aristocracy into a Kingdome; and because Kings were anointed to this high office, the King, that then should … is set forth by the name of Gods anointed, and this particularly was S…, before whom Zadok should minister, which is meant by standing before him for ever, or, all dayes, as it is Hebr. that is, the Priesthood being never more taken away from him and his posterity, as from Eli, but abiding with him all Solomons dayes, and all the dayes of the Kings succeeding him, as long as the Common-wealth of Israel should continue; and so Kimhi noteth upon 1 Chron. 7. that Zadoks Posterity continued in the High-priesthood till Ezra's D. Kimhi.time; and this is also meant by the words before-going, I will build him a sure house, hee shall walke before mine anointed; that is, saith the Chaldee Paraphrast, Chald. Paraphr.Hee shall minister to him by doctrine and erudition; not bee of greater dignity or excellency: and D. Kimhi saith, before him, is about the King, for the High-priest as the inferiour, came alwayes before the King, but onelyonly when the King went to aske counsell of him from God, for then hee was before the Priest in an inferiour place, as Joshua was appointed at such times to come before Eleazar the Priest; so that here is no ground for the Popes superiority Numb 27. 21.above the Emperour, and making him to come before him, as he hath often done.
And it shall come to passe, that every one that is left in thy house, shall come and V 3. 6.crouch to him for a piece of silver, and a morsell of bread, &c. It may seeme, saith Peter Martyr, that seeing they were of Aarons posterity, they could never come Peter Martyr.to this great want, for so much as the offerings, and tenth of the tithes were to bee distributed amongst them; and if any through any blemish were unfit for service, yet he must hence bee also maintained. But it is to bee understood that Abiathar the last High-priest, who came of Eli, for treason was not onelyonly put from the Priests office, but commanded to goe and live apart at Anathoth, where his house was, having no more either to doe at the Altar, or any maintenance there-form, wherby it must needs be, that he lived in great poverty, and his children were poor, which made them come, as Lyra, following the hebrews, Lyra.hath it, and crouch to the High-priest, and crave the meanest Priestly office for necessary maintenance: For a piece of silver, he hath an half-penny, as the word foreign signifieth, it is the same with gerah, the twentyeth part of a shekel, according to Peter Martyr. And now if wee put all the judgements upon Eli's family together, wee shall finde that they suited with his, and his sonnes sins: 1 In that as hee honoured his sons above God, so hee both lost his honour, and them also. 2 As they abused the sacrifices, so now his posterity had no more to do with the sacrifices, but at the allowance of another. 3 As they abounded with dainties, and in fleshly pleasures, so now they were in want and misery.
Morally, by Eli's sonnes were set forth wicked Ministers of the Gospel; their The Morall. Lyra.boy comming with a three-hooked instrument to pluck flesh out of the pot, their sensuality carrying them to these three: First, the lust of the heart, that is, bodily pleasures. Secondly, the lust of the eyes, that is, worldly profits. Thirdly, the pride of life, that is, honours and dignities here. And as they made men to abhor Gods sacrifices, so these by their lewdnesse, that they have Greg. in Pastor. Cum pastor per abrupta graditur consequens est ut grex per praecipitium sequatur.no care to doe good works, but live most wickedly: for when the Pastor goeth by abrupt places, it must needs bee that the flock should follow to a precipice, and perish.