that is the Lord shall rule the whole world and at the last day he shall judge all the inhabitants of the earth yea and that by the Messiah the Lord Christ his anointed King who though at first he shall live in a low and mean estate and condition yet when he hath finished the work of mans redemption he shall then be exalted above all principalities and powers and shall sit down at the right hand of his father all power shall be given him both in heaven and in earth he shall gather in his elect people among all nations govern them by his word and spirit and destroy all his and their enemies Thus I say it is generally thought by Interpreters that these words are a prophecie concerning Christ the Lords anointed yet in regard the kingdome afterward established amongst the Jews was a figure of the kingdome of Christ it may also be well understood of that Vers 11. And the child did minister unto the Lord before Eli the Priest This is repeated again vers 18. where it is also added that in his ministring before the Lord he was girded with a linen Ephod It is expressely said in the former chapter vers 24. that Samuel was carried by his parents to the Tabernacle and left there so soon as even he was weaned But we cannot possibly think that there was any service of the Tabernacle that at those years Samuel was able to do and therefore the meaning of this clause is onely that afterwards even whilest he was yet but a child de did such service in the Tabernacle as according to his years and strength he was capable of doing The Levites indeed did not enter upon the service of the Tabernacle till they were twentie five years old Levit. 8.24 But now Samuels case was extraordinary because by the speciall vow of a Nazarite he was even from his tender years consecrated to the service of the Lord and therefore we see even in his childhood he did wait upon the service of the Tabernacle to wit in such services as still by degrees he grew able to do as happely in locking and unlocking the doores of the Tabernacle in laying up and fetching out the vestments of the Priests and such like for that it was some ministerie in the Tabernacle that he was employed in is evident because vers 18. it is said that he wore a linen Ephod which was an holy garment in the doing of it We find not indeed in the law of Moses that there was any such linen Ephods appointed for the Levites but for the inferiour Priests onely the sonnes of Aaron Exod. 39.27 And they made coats of fine linen of woven work for Aaron and for his sonnes either therefore afterwards when the Tabernacle came to be settled in the land of Canaan it was ordered and that by divine authoritie that the Levites also should wear such linen Ephods when they attended upon the service of the Tabernacle or else Samuel was by speciall dispensation because of the Nazarites vow or some other reason appointed to wear this holy vestment which yet seems not so probable because it appears that this linen Ephod was so commonly worn by all that were employed in holy services that even David also when he danced before the Ark 2. Sam. 6.14 was girded with a linen Ephod However hereby I say it is clear that Samutl in his childhood and youth did attend upon the service of the Tabernacle in such services as he could then discharge and that before Eli the Priest that is according as he was ordered and directed by Eli who undertook the training of him up and upon whom he chiefly attended in the service he did Vers 12. Now the sonnes of Eli were sonnes of Belial they knew not the Lord. This is meant of the effectuall knowledge of faith so they knew not the Lord they had no lively knowledge nor apprehension of God They that have a floating knowledge in their brains of those things which they believe not in their hearts may be well said not to know that which by a speculative knowledge they understand well enough and so they that understand well enough those things which God hath revealed concerning himself either by his word or works if this their knowledge be not accompanied with faith and the fear of God and so though they know God yet they do not glorifie him as God Rom. 1.21 these men do not indeed know God they may say they know him but their own works may confute them for if they did indeed know him they would fear him and honour him as God They professe that they know God saith the Apostle concerning such men as these Tit. 1.16 but in their works they denie him being abominable and disobedient and unto every good work reprobate He that saith I know him saith S. John 1. John 2.4 and keepeth not his commandments is a liar and the truth is not in him and thus it is said here of the sonnes of Eli that they knew not the Lord Though they were Priests whose office it was to teach and instruct the people in the knowledge of God yet because they were wicked ungodly wretches sonnes of Belial concerning which expression see the note Deut 13.13 therefore they are said not to have known the Lord as upon the same ground the Prophet Hosea complained of the people of God in his time that there was no knowledge of God in the land Hos 4.1 And this is here inserted concerning the sonnes of Eli to intimate both the faith of Samuels parents in leaving him and also the singular grace of God in preserving him pure and incorrupt where there was such danger of infection by reason of these sonnes of Belial with whom he was to live Vers 13. The Priests servant came whilest the flesh was in seething with a flesh-hook of three teeth in his hand c. Concerning this flesh-hook see Exod. 27.3 The sinne of these sonnes of Eli here set forth was this first that not content with the breast and shoulder which onely were the Priests portion of the peace-offerings Levit. 7.31 32 33 34. they used to take out of that which was seething for the sacrifices as their customarie fees not having any Law of God for it all that their flesh-hook could take out and it is said that this they did not now and then but alwayes vers 14. So they did in Shiloh unto all the Israelites that came thither Again sometimes they would have this their overplus customarie portion before the flesh was seething that they might rost it yea before the fat was burnt directly against that Law Levit. 7.31 And the Priest shall burn the fat upon the altar but the breast shall be Aarons and his sonnes yea and perhaps before the fat was taken off which may be the reason why vers 29. they are said to have made themselves fat with the chiefest of the offerings Vers 18. But Samuel ministred before the Lord
of those which Solomon did at first set up therefore they were still called the high places which Solomon built Vers 15. Moreover the altar that was at Beth-el c. See the notes above upon vers 4. Vers 16. And sent and took the bones out of the Sepulchres and burnt them upon the altar c. That is the bones of the priests that were there buried out of a superstitious respect to the holinesse of the place 2. Chron. 34.5 And he burnt the bones of the priests upon their altar above three hundred years it was now since a Prophet sent from God had foretold that the bones of the priests should be burnt upon Jeroboams altar 1. Kings 13.1 2. which was now accordingly accomplished Vers 17. Then he said What title is that that I see Because the man of God sent to prophecy against Jeroboams altar had foretold that the bones of the priests should be burnt upon the altar the old prophet that seduced him both buried him in the sepulchre provided for himself and gave order to his sonnes to bury him there also and withall took order to erect a statue or pillar in the sepulchre whereon was engraven that there the man of God was buried that had prophecyed against the altar and was afterwards torn with a lion that so when the time came of which the man of God had prophecyed his sepulchre might hereby be known from the rest and so his bones with the bones of that man of God might lie at rest this was the title or inscription which Josiah now espied and being satisfied what it was he accordingly gave order to let their bones alone and so the old prophet had his desire See 1. Kings 13.31 32. Vers 18. So they let his bones alone with the bones of the prophet that came out of Samaria See the note 1 Kings 13.11 Vers 19. And all the houses also of the high places that were in the cities of Samaria c. See the note above vers 4. Vers 20. And he slew all the priests of the high places that were there upon the altars c. Though upon the priests the sonnes of Aaron that had worshipped the true God in a false manner in the high places he laid no other punishment but this that they should be for ever disabled from coming up to the altar of the Lord in Jerusalem vers 8 9. yet these he slew as not being the Lords priests but made priests after the order and institution of Jeroboam 1 Kings 12.31 and such as sacrificed to false gods and perhaps obstinately opposed Josiah in this reformation yea he slew them upon the altars and therein fulfilled what was long since prophecyed of him 1. Kings 13.1 2. and hereby it appears that even after the ten tribes were carried away captive into Assyria yet there were some both of the priests and people that either were left behind or returned again into the land of Samaria Vers 22. Surely there was not holden such a Passeover from the dayes of the Judges c. In 2. Chron. 35.18 it is from the dayes of Samuel the prophet c. doubtlesse there could not be so great a concourse of the people to eat the Passeover now when ten of the twelve tribes were carried captive into Assyria as there had been in former ages when all the tribes of Israel lived under the government of Saul and David and Solomon successively but this is spoken with respect to the multitude of sacrifices that were offered at this passeover given bountifully by the king and princes to the people but especially with respect to the exceeding joy of the good people because religion was restored again in its purity amongst them and the solemnity of all the service that was then performed in the house of God Josiah gave then to the people for the passeover offering thirty thousand lambs and kids and three thousand bullocks and his princes and the chief of the Levites gave proportionably many thousands more as is largely set down 2. Chron. 35.7 8 9. and all the service of the feast was performed with very great solemnity Vers 25. And like unto him was there no king before him c. See the note chap. 18.5 Vers 26. His anger was kindled against Judah because of all the provocations that Manasseh had provoked him withall So it is said Jer. 15.4 And I will cause them to be removed into all the kingdomes of the earth because of Manasseh It is evident that Manasseh repented him of his sinnes 2. Chron. 33.12 19. and therefore as sure it is that the Lord did fully pardon him all his sinnes Isa 1.16 17 18. Wash ye make you clean put away the evil of your doings from before mine eyes cease to do evil learn to do well relieve the oppressed judge the fatherlesse plead for the widow come now and let us reason together saith the Lord though your sinnes were as scarlet they shall be made as white as snow yet here the wrath of God against Judah is ascribed to the sinnes of Manasseh which is because the Lord doth many times correct his servants for their sinnes though he hath fully perdoned them and that not onely in their own persons but in their posterity too Secondly because those sinnes of Manasseh were still secretly harboured amongst the people though they yielded to Josiahs reformation for fear yet in their hearts and many of them secretly in their practises too they did still uphold Manassehs wicked wayes as was indeed most remarkably evident in that so soon as ever Josiah was dead even all his children with the people did soon return to Manassehs idolatry again whence it was that the Lord complained of Judah Jer. 3.10 that they had not turned to him with their whole hearts but fainedly and it was in the dayes of Josiah the king vers 6. Vers 29. In his dayes Pharaoh Necho king of Egypt went up against the king of Assyria c. To wit in the last yeare of Josiahs reigne which was thirteen years after he kept that solemn passeover and perfectly suppressed idolatry both in Judah and in a great part of Samaria it is hard to say who this king of Assyria was against whom the king of Egypt went up Some conceive it was Esar-haddon the son of Sennacherib and that it was the revolt of the Medes and the Babylonians from him that invited the king of Egypt at this time to invade his countrey but others farre more probably hold that it was Nebulasser the sonne of Ben-meradach king of Babylon for the Babylonians had now gotten the empire from the Assyrians and therefore it is no wonder that he should be here called the king of Assyria And king Josiah went against him To wit to hinder him from passing thorough his countrey Pharoah sent Embassadours to him to desire him that he might quietly passe thorough his countrey protesting that he directed himself against the Assyrians onely without any harmfull purpose
answered c. and her father his father in law in severall places Why Bethlehem from whence this Levite had his concubine is called Bethlehem-Judah See in the note chap. 17.7 Vers 2. And his concubine plaid the whore against him went away from him unto her fathers house c. It seems upon some discoverie of her whoredome or at least some suspition the Levite had of it there arose some quarrell betwixt him and his concubine and thereupon she left him and went home again to her fathers house who was too ready to entertain her The sad effects that followed upon this Levites taking a concubine makes it manifest that even in those times though it were an ordinary thing amongst all sorts of men even amongst the Levites to have concubines yet God was not pleased with it from the beginning it was not so saith our Saviour Matth. 19.8 Vers 3. And her husband arose and went after her to speak friendly unto her and to bring her again having his servant with him and a couple of asses To wit to carrie their provision and happely that both himself and his concubine if she would return with him might sometimes ease themselves by riding as occasion served Vers 11. Come I pray thee and let us turn in unto this citie of the Jebusites and lodge in it For though the children of Judah had taken from the Jebusites that part of Jebus that is Jerusalem which was in their tribe chap. 1.8 The children of Judah had fought against Jerusalem and had taken it and had smitten it with the edge of the sword yet out of that part which belonged to Benjamin on which side the Levite was now travelling the Jebusites were not wholly expelled chap. 1.21 The children of Benjamin did not drive out the inhabitants of Jerusalem but the Jebusites dwell in Jerusalem with the children of Benjamin unto this day Vers 14. And the sunne went down upon them when they were by Gibeah which belongeth to Benjamin There was a Gibeah in the tribe of Judah Josh 15.57 to distinguish this from that it is here called Gibeah which belongeth to Benjamin and else where Gibeah of Saul 1. Sam. 11.4 it is thought to be the same which Josh 21.17 is called Gebah which was a citie given to tho Priests the sonnes of Aaron Against which it makes nothing that here it is said vers 16. the men of the place were Benjamites for the priests did not dwell alone in such cities though they were the lords and owners of them Vers 15. And they turned aside thither to go in and to lodge in Gibeah Though it were a pious resolution in the Levite rather to chose to lodge in Gibeah then in Jebus and that because Jebus was a citie wherein the idolatrous and uncircumcised Jebusites dwelt yet this proved fatall both to him and his as the best counsell may have the worst successe and that because there is a secret over-ruling hand of God that may by this means bring about what he hath determined for the punishment of some other sinnes which we mind not Vers 16. And behold there came an old man from his work out of the field at even which was also of mount Ephraim Though he were an old man yet he followed his work in the field and that untill the even which is doubtlesse noted to his praise As for that last clause that he was also of mount Ephraim that no doubt is expressed to intimate that this amongst other things made the old man the readier to entertain the Levite when he heard him say vers 18. that he was of mount Ephraim too Vers 18. But I am now going to the house of the Lord. The Tabernacle at this time was in Shiloh Josh 18.1 and Shiloh was in the tribe of Ephraim either therefore there the Levites dwelling was or else he meant first to go to the house of the Lord to do his service there and then afterwards to passe forward on his journey homeward However it is probable that he mentions his going to the house of the Lord that he might know him to be a Levite Vers 22. Behold the men of the city certain sonnes of Belial beset the house round about c. A like fact to this we have formerly related concerning the Sodomites of which see the note Gen. 19.4 as for this term Sonnes of Belial see Deut. 13.13 Vers 24. Behold here is my daughter a mayden and his concubine them I will bring out now c. See the note Gen. 19.8 Vers 25. So the man took his concubine and brought her forth unto them and they knew her c. In the foregoing words it is said that when the old man the Levites host proffered these varlets his daughter a virgin and the Levites concubine thereby to take them off from that unnaturall uncleannesse wherewith they meant to satisfie their lust upon the Levite himself the men would not hearken to him yet when immediately by the Levites means his concubine was indeed brought out unto them and left amongst them they fell upon her and defiled her and that in such an outrageous barbarous manner that she died of it which was doubtlesse because having once an object for their lust in their power they could not forbear and so forgetting their former resolutions they laid hold on her and abused her in a most inhumane and execrable manner Vers 26. Then came the woman in the dawning of the day and fell down at the doore of the mans house c. That is she fell down dead at the doore of the mans house and there lay till break of day when her husband going forth to see what was become of her found her dead and thus though her husband had pardoned her whoredome yet God punished it and that too with her own sinne adulterie was her sinne and adulterie was her death she had dealt treacherously against her husband one would not satisfie her but she exposed her self to the lust of a stranger and now she was abused to death by the lusts of so many barbarous wretches whom she knew not that by so abusing her they murdered her Vers 27. And her hands were upon the threshold This is added to implie the reason of that which follows why the Levite spake to her to rise vers 28. And he said unto her Vp let us be going to wit because she lay in such a manner her hands laid upon the threshold under her head as if she had been asleep Vers 29. He took a knife and laid hold on his concubine and divided her together with her bones into twelve pieces and sent her into all the coasts of Israel That is to each of the twelve tribes a piece for to the tribe of Levi that was dispersed through all the land there was none sent and this was done that the fight of her dead limbs might affect them the more and stirre them up to be the more zealous for the punishment
former verse it is said they went up though in after times the Ark was a long while out of the Tabernacle yet in those dayes it was there in the house of God in Shiloh Vers 28. And Phinehas the sonne of Eleazar the sonne of Aaron stood before it in those dayes That is ministred before the Lord in the priests office Deut. 10.8 The Lord separated the tribe of Levi to bear the Ark of the covenant of the Lord to stand before the Lord and to minister unto him and enquired of the Lord by Urim and Thummim before the Ark in the behalf of the people And hereby it appears that this story of Israels warre with Benjamin did not fall out after Samsons death according as it is here set down in order of the Historie but long before for had Phinehas lived after Samson he had been well nigh foure hundred years old whereas in this time it was a rare thing to live till fourescore years Psal 90.10 The dayes of our years are threescore years and ten and if by reason of strength they be fourescore years yet is their strength labour and sorrow for it is soon cut off and we flie away Vers 29. And Israel set liers in wait round about Gibeah c. Though the last time the Israelites enquired of the Lord what they should do God had assured them that they should prevail against the Benjamites Go up for to morrow I will deliver them into thy hand yet were they never a whit lesse carefull to trie if by policie they could get any advantage against them and as may be gathered by severall passages in the following part of the chapter though the relation be somewhat intricate the course which they took seems to be this they divided their army into three parts one part was laid in ambush in the meadows of Gibeah vers 33. the other part was sent against Gibeah who were presently to flie before the Benjamites that they might draw them farre off from the citie vers 30 31. and the third was to stay in Baaltamar and to renew the battel when the Benjamites came thither pursuing the Israelites that fled before them Vers 30. And the children of Israel went up against the children of Benjamin c. That is that part of their army that was to make an assault upon the Benjamites and then presently to give back and flie See the foregoing note Vers 31. In the high wayes in which one goeth up to the house of God and the other in Gibeah in the field This surely was another Gibeah called Gibeah in the field to distinguish it from that Gibeah against which the Israelites now warred which stood on a hill happely it is the same which is called Gaba Josh 18.24 Vers 33. And all the men of Israel rose up out of their place and put themselves in array at Baal-tamar That is the main body of the army which stayed in that place to receive the Benjamites when they should follow on in the pursuit of the flying Israelites See the note vers 19. Vers 34. And there came against Gibeah ten thousand chosen men out of all Israel c. These ten thousand were I conceive the liers in wait mentioned vers 33. but yet that which follows and the battel was sore but they knew not that evil was near them must be meant of the battel betwixt the Israelites that set themselves in array in Baal-tamar vers 33. and the Benjamites that were fallen upon them as they came pursuing the Israelites who did purposely flie before them for these Benjamites they were that knew not that evil was near them but fought courageously till afterward they saw the smoke of the citie arise and then they fled before the Israelites as it is afterward more particularly described vers 38 c. Vers 35. And the Lord smote Benjamin before Israel Though they used now a stratagem which they used not before yet it was not thence that they prevailed but because the Lord was at peace with them and gave them the victorie And the children of Israel destroyed of the Benjamites that day twenty and five thousand and an hundred men To wit eighteen thousand in the fight vers 44. And there fell of Benjamin eighteen thousand men and five thousand which they gleaned in the high-wayes as they found them in the pursuit scattered here and there vers 45. and two thousand which they slew at Gidom vers 45. and the odde hundred which is not expressed in the particulars was slain it seems some in one place and some in another Vers 41. And when the men of Israel turned again the men of Benjamin were amazed This is added to clear that which was said vers 40. to wit how the Benjamites came to look back and see the flame of the citie the reason was that they were amazed to see the flying Israelites on a sudden turn head and renew the battel with such courage and violence and thereupon looking behind them saw their citie was taken and set on fire Vers 46. So that all which fell that day of Benjamin were twenty and five thousand c. There fell that day twenty five thousand one hundred See vers 35. And the children of Israel destroyed of the Benjamites that day twenty and five thousand and an hundred men but here the great number is onely expressed Vers 48. And the men of Israel turned again upon the children of Benjamin c. That is having slain all the Benjamites that were in arms for the defence of Gibeah together with all the inhabitants of the citie they then addressed themselves to take vengeance on the rest of the tribe of Benjamin because they also had a hand in the sending out men for the defence of Gibeah and herein proceeded with such fury and rage that they utterly destroyed both in town and citie where ever they came all that came to hand both man and beast that is they spared neither women nor children nor any living thing that came in their way and this they did either as judging that they were bound to deal with them as with those that were anathematized or devoted to destruction according to the direction which was given by the Lord concerning any citie that should set up idolatrie amongst them Deut. 13.15 16. Then thou shalt enquire and make search and ask diligently and behold if it be true and the thing certain that such abomination is wrought among you thou shalt surely smite the inhabitants of that city with the edge of the sword destroy it utterly and all that is therein and the cattel thereof with the edge of the sword or rather onely out of the fury and rage wherewith they were transported partly because it was such a horribe villanie which the Benjamites had undertaken to defend and partly because so many thousands of their own tribes had perished in this warre against the Benjamites concerning which see what is further noted in the
not bound thereto by the Law And the two sonnes of Eli Hophni and Phinehas the Priests of the Lord were there This Eli was at this time Judge of Israel the next after Samson chap. 4.18 He had judged Israel fourtie years and withall as it is generally thought by all Expositours he was high Priest too Indeed how he should come to be high Priest we cannot say For Aaron leaving two sonnes behind him Eleazar and Ithamar the high Priesthood was to have descended successively to the posteritie of Eleazar Aarons eldest sonne and accordingly we reade that Eleazar was high Priest after Aaron died Deut. 10.6 and after Eleazar died Phinehas Judg. 20.28 Now it is evident that Eli was of the posteritie of Ithamar Aarons second sonne because it appears that Abiathar who was deposed from being high Priest by Solomon was of the posteritie of Eli 1. Kings 2.27 and of Ahimelech who was the sonne of Abiathar it is expressely said 1. Chron. 24.3 that he was of the sonnes of Ithamar and how therefore the high Priesthood came to be transferred from the posteritie of Eleazar to Eli that was of the house of Ithamar cannot be cleared by any place of Scripture onely because it is said chap. 2.30 that God had promised Eli that his house and the house of his father should walk before him for ever thence some conclude that it was not without Gods appointment that the high Priesthood was removed to the house of Ithamar and that because the high Priests of Eleazars familie had some way provoked God by their evil wayes in the dayes of the former Judges As for Elies two sonnes Hophni and Phinenas it is expressely inserted here that they were then in Shiloh when Elkanah used yearly to go up thither to sacrifice to intimate thereby the wisdome and pietie of Elkanah who would not neglect his dutie in going up thither with his sacrifices according to the rule of Gods Law because of the horrible wickednesse of these wretches who were of chief sway amongst the Priests that attended the service of the Tabernacle no though others stumbled so at their lewdnesse that chap. 2.17 they abhorred the offering of the Lord yet Elkanah would not do so but went up yearly at the appointed feasts to the house of God though Hophni and Phinehas were there Vers 4. He gave to Peninnah his wife and to all her sonnes and daughters portions That is portions of the peace offerings which he offered to the Lord the fat onely of the peace-offerings was burnt upon the altar the right shoulder and the breast was given to the Priest and the remainder of the sacrifices were for the offerer to eat and those that belonged to him of this therefore Elkanah gave portions to Peninnah and her children according to the ancient manner of feasts of which see Gen. 43.34 Vers 5. But unto Hannah he gave a worthy portion for he loved Hannah c. Peninnah had a great share as having many children for she and her sonnes and her daughters had each of them severall portions whereas Hannah being but one was to have but a single portion But her husband therefore because he loved her dearly as being a gracious woman and withall of a meek and quiet melting disposition that she might not be discouraged took care that her one portion should be the larger and better a double portion as some read it and happely of the choice and best of the sacrifices Vers 6. And her adversary also provoked her sore c. This her adversary was Peninnah as indeed where one man contrary to the Ordinance of God hath two wives they must needs be adversaries as being corrivalls in his love and live in continuall variance one with the other and she provoked her sore to make her to fret because the Lord had shut up her wombe That is she provoked her purposely to make her vex and disquiet her self and that by upbraiding her with her barrennesse as an effect of the Lords displeasure Now this is added here as a second reason why Elkanah gave Hannah such a worthy portion It was not onely because of the singular love he bare to her but also because he saw that Peninnah vexed her and so he was the more carefull to comfort her and chear her up Vers 7. And as he did so yeare by yeare when she went up to the house of the Lord so she provoked her c. That is whereas Elkanah did this yearly to chear Hannah Peninnah was hereby rendred the more ready to vex her Now this petulancy of Peninnah in provoking Hannah by upbraiding her with her barrennes is hereby much aggravated that she did not forbear at those times when they went up to pray and offer sacrifices to the Lord. See Mat. 5. And withall it implies that she upbraided her with the fruitlessenes of her seeking to God so earnestly at those times for a child Vers 9. So Hannah rose up after they had eaten in Shiloh and after they had drunk That is after Elkanah and his family had eaten and drunk together with whom Hannah sat It may be indeed that Hannah upon her husbands words vers 8. did eat a little yet it is most probable that she did neither eat nor drink for besides what she said afterward to Eli vers 15. I have drunk neither wine nor strong drink it seems to have been against the expresse letter of the Law for any body to partake of these holy feasts whilst they were in sadnesse and heavinesse of spirit Deut. 12.7 And there you shall eat before the Lord your God and ye shall rejoyce in all that ye put your hand unto ye and your housholds Levit. 10.19 And Aaron said unto Moses Behold this day have they offered their sinne offerings and their burnt offerings before the Lord and such things have befallen me and if I had eaten the sinne offering to day should it have been accepted in the sight of the Lord Now Eli the Priest sat upon a seat by a post of the Temple of the Lord. That is of the Tabernacle for as Solomons Temple is sometimes called a Tabernacle Jer. 10.20 My Tabernacle is spoyled and all my cords are broken so the Tabernacle is here called the Temple of the Lord. But yet it seems too that the Tabernacle was at this time within some house built for that purpose in Shiloh and hence there is mention here of a seat by a post where Eli sat and afterwards of doores chap. 3.15 And Samuel lay untill the morning and opened the doores of the house of the Lord whereas the Tabernacle had neither gates nor posts nor seats before it but onely a vail that was hung up at the entring into it Exod. 26.36 Vers 11. And she vowed a vow and said c. To wit as it followeth afterwards that if the Lord would give her a man-child she would give him unto the Lord all the dayes of his life and that he should be
that whereas when one man wrongs another the Judge or umpire chosen between may compose the difference and reconcile them together it is otherwise when a man wittingly maliciously and presumptuously sinnes against God for there all hope of pardon is denied there remains no more sacrifice for sinne that is for such a mans sinne Heb. 10.26 neither should such an one be prayed for 1. John 5.16 If any man see his brother sinne a sinne which is not unto death he shall ask and he shall give him life for them that sinne not unto death There is a sinne unto death I do not say he shall pray for it But this Exposition agreeth not with Eli his aim which was doubtlesse to winne his sonnes to true repentance and besides why should sinning against the Lord be here restrained to sinning against him maliciciously and with a high hand I rather therefore think that the drift of these words is onely to shew them what a grievous and dangerous thing sinne is especially such sinnes whereby God is immediately wronged and provoked that so he might scarre them from their evil courses to wit either because if God by his Judges punish offences against man he must needs be more severe when men rise against him or else because no mediation nor satisfaction by man can here take up the quarrell as may be done when the difference is between one man and another If one man saith he sinne against another the Judge shall judge him that is an Umpire may come and take up the controversie the partie may be adjudged to make satisfaction and there will be an end of the quarrell but if a man sinne against the Lord who shall intreat for him that is no mediation nor satisfaction of man can here make a mans peace no reconciliation can be here hoped for unlesse the sinner repenting of his sinnes do by faith in Christ turn to God So that herein also is implied the desperate danger of their condition who by kicking against the sacrifices did in a manner despise this onely means of their reconciliation with God Notwithstanding they hearkened not unto the voice of their father because the Lord would slay them That is because the Lord had determined to destroy them and so consequently not to give them grace to repent but to leave them to the stubbornesse of their own wicked hearts for though it be true that God wills not the death of a sinner Ezek. 33.11 As I live saith the Lord God I have no pleasure in the death of the wicked but that the wicked turn from his way and live that is he desires not that sinners should perish but would rather that they should repent c. yet it doth not hence follow but that God may determine in a way of justice not to give any effectuall grace to such and such men as have grievously provoked him by their sinnes but rather to deliver them up to hardnesse of heart and so it was here for their sinnes God determined to destroy them and consequently to leave them to themselves and therefore it was no wonder though they minded not the reproofs and counsell of their father Vers 26. And the child Samuel grew on and was in favour both with the Lord and also with men This is here inserted first for the greater praise of Samuel who grew in grace even in these declining times and secondly especially to shew how God remembred mercie in the midst of judgement by raising up such a glorious instrument to be a stay to his poore people in those dismall times that were now coming upon them Vers 27. Did I plainly appear unto the house of thy father when they were in Egypt in Pharaohs house to wit by choosing Aaron of whom Eli was descended to joyn himself with Moses for the deliverance of the Israelites when they were in bondage to Pharaoh in Egypt Vers 29. Wherefore kick ye at my sacrifice and at mine offering which I have commanded in my habitation and honourest thy sonnes above me c. In this clause first Eli and his sonnes are reproved for kicking against Gods sacrifices and offerings and they are said to kick at his sacrifices c. 1. because they seemed not pleased that God had so much and they so little of the sacrifices and offerings and therefore in a proud and scornfull manner took from the sacrifices for their own use what they pleased themselves and 2. because by their doing what they listed about Gods sacrifices and by carrying themselves as if they thought any thing that they were pleased to leave after they had served themselves good enough for Gods altar and generally by their profane and carelesse carriage of themselves in the sacred service whereto they could not have addressed themselves with too much reverence and fear they discovered what a sleight and base esteem they had of Gods sacrifices which was all one in effect as if they had trampled them under their feet and 3. because by their insolent and wilfull disobeying the law of the sacrifices which God had given them in charge they did as it were kick and spurn against God in his Ordinances And though Eli did not this but his sonnes onely yet because he did not restrain them from these evil practises and punish them for their wickednesse herein it is charged upon him as well as upon them Wherefore kick ye at my sacrifice c. and secondly Eli is reproved for honouring his sonnes above God and that because he was more carefull to please his children then to please God to keep them in their places then to vindicate Gods sacrifices from being polluted Vers 30. I said indeed that thy house and the house of thy father should walk before me for ever c. Because the taking away the high Priests place from Eli and his familie is not the onely punishment here threatned though the chief for the cutting off many of his posteritie from the inferiour priesthood is also included in the evil denounced against him in this place vers 31. Behold the dayes come that I will cut off thine arm and the arm of thy fathers house that there shall not be an old man in thine house therefore this which is here said of a conditionall promise formerly made which should now be reversed because the condition was not performed cannot be referred to any particular promise made to Eli or any decree of Gods concerning Eli that the high Priesthood should be continued in his line but to that promise made to Aaron and his seed in generall Exod. 29.9 Thou shalt qird them with girdles Aaron and his sonnes and put the bonnets on them and the Priests office shall be theirs for a perpetuall statute which is now reversed as concerning Eli his familie whom the Lord threatens to cut off in a great part from the priesthood given at first to Aaron and his seed Vers 31. Behold the dayes come that I will cut off
the mean time by concealing whereof they both provide for their own safetie that nothing might be presently attempted against them and make their enemies the more secure that Saul might come upon them unawares Vers 11. Saul put the people in three companies and they came into the midst of the host in the morning watch c. It seems Saul marched all night that by the morning watch he might come upon them and surprise them unawares And thus he raised the siege of Jabesh-gilead and freed them from that horrid cruelty which the enemy entended against them and how thankfull the inhabitants of this citie were to Saul for this great benefit they enjoyed by his means we may see chap. 31.11 12 13. And when the inhabitants of Jabesh-gilead heard of that which the Philistins had done to Saul All the valiant men arose and went all night and took the body of Saul and the bodies of his sonnes from the wall of Beth-shan and came to Jabesh and burnt them there And they took their bones and buried them under a tree and fasted seven dayes Vers 13. And Saul said There shall not a man be put to death this day for to day the Lord hath wrought salvation for Israel In this reason that Saul gave why he would not suffer any man to be put to death that day for to day the Lord hath wrought salvation in Israel two things may be implyed first that he would not have a day of so much joy and triumph stained with the least sorrow and mourning amongst any of the people and secondly that when God had shewn himself so good and gracious to his people he could not think it fit to be so rigid severe against those that had at first slighted him in his sovereignty However here again we see what a difference there was betwixt that which Saul was in his first government and that he was afterwards when the Spirit of the Lord was departed from him Now none more humble and gentle then he not a man should be put to death for him but afterwards in his dealing with David and the Priests of the Lord he was another man even bloud-thirsty cruell and implacable beyond measure Vers 14. Then said Samuel to the people Come and let us go to Gilgal and renew the kingdome there A city this was near hand adjoyning upon Jordan there Joshua renewed the covenant betwixt the Lord and his people Josh 5.9 and there Samuel now renewed the covenant concerning the kingdome betwixt Saul and the people Before he was chosen but this was as it were the solemnity of his inauguration and coronation and now it seems he was anointed in publick as before in private and therefore in the next chapter Samuel speaking to the people calls Saul severall times the Lords Anointed Vers 15. And there they made Saul king before the Lord in Gilgal and there they sacrificed c. It is evident therefore that here now Saul and Samuel sacrificed together in Gilgal whence we may certainly conclude that the charge which Samuel gave to Saul chap. 10.8 that he should stay for Samuel at Gilgal seven dayes till he came to offer sacrifice for him was not meant of Sauls immediate going to Gilgal but of his going thither when he should be in a strait and had not Samuel with him as is before noted in the exposition of that place CHAP. XII Vers 1. ANd Samuel said unto all Israel Behold I have hearkened unto your voice in all that ye said unto me c. Samuel presseth them now more closely and sharply then ever with their sinne in rejecting the government which God had established among them first because in this their jollity for that glorious victory which their new king had obtained against the Ammonites they were in danger to be puffed up with an opinion that God approved that which they had done and that they had not sinned in desiring a king secondly because having established Saul in the throne actually resigned the government into his hands he might now speak the more freely without giving the least ground of suspition that he was loth to give over the government and therefore condemned them for choosing a king Vers 2. And now behold the king walketh before you This is meant of Sauls being now settled in the supreme magistracy as a shepherd or captain to lead and govern the people and to be as a shield unto them to stand betwixt them and harms way the like phrase there is Numb 27.17 concerning which see the note there And I am old and gray-headed and behold my sonnes are with you To imply how good cause he had to be very well content in regard of himself that the burden of the government should be taken from his shoulders he wisheth them to remember that he was now grown aged I am saith he old and gray-headed and then he addes and behold my sonnes are with you that is they are amongst you as one of you they shall lay no claim to the government no more then I do so that this he saith either first the more to clear his integrity who was willing his sonnes should lay down the power of government as well as himself or secondly to intimate that if they could charge him for any wrong done his sonnes should make satisfaction or else to imply that of them they might be satisfied concerning his course of life and particularly whether he did any way incourage them in those wicked courses they ranne into chap. 8.3 Vers 3. Behold here I am witnesse against me before the Lord and before his anointed c. As if he should have said being now the power of government is transferred to another ye need not fear to speak your minds of me and therefore if ye can accuse me of any evil speak it freely And this protestation of his innocency he makes First that he might the more freely reprove them Secondly to manifest the greivousnesse of their sinne who had without any just cause rejected the government which God had erected among them And thirdly to propound this covertly as a pattern for their new chosen king to follow before whom all this was spoken witnesse against me before the Lord and before his Anointed Vers 7. Now therefore stand still that I may reason with you before the Lord of all the righteous acts of the Lord c. That is both mercies and punishmenâ—â— but cheifly I conceive this is meant of his mercies wherein the Lord approved his faithfulnesse in performing the covenant which he had made with them for these he presseth upon them to discover the hainousnesse of their sinne in rejecting his government who had so carefully protected them against all their enemies and so abundantly blessed them in every regard Vers 8. The Lord sent Moses and Aaron which brought forth your fathers out of Egypt and made them dwell in this place This making them to dwell in the land
of Canaan is ascribed to Moses and Aaron First because they led the people from Egypt through the wildernesse and brought them unto the land which God had promised them and secondly because Moses put them in possession of that part of the land which was without Jordan and substituted Joshua in his place who afterward gave them the possession of the rest of the land But the chief thing intended is to put them in mind of Gods mercy in giving them that land without whom neither Moses nor Aaron nor Joshua could have done it Vers 9. And when they forgat the Lord their God he sold them into the hand of Sisera c. Samuel here calls the rebellion of the Israelites against God a forgetting of the Lord because if men did indeed think upon God as they ought to do they would not dare so to transgresse his commandments and thence it is also that David saith of wicked men that God is not in all their thoughts Psal 10.4 Vers 11. And the Lord sent Jerubbaal and Bedan and Jephthah and Samuel c. Some conceive that Jair is here called Bedan and that to distinguish him from that former Jair of whom Moses speaks Numb 32.41 and indeed there is one Bedan a Manassite mentioned 1. Chron. 7.17 Others again think that this Bedan was some Judge of Israel that is not mentioned in the book of Judges But the more common and I think the more probable exposition is that Samson is here meant and that he is called Bedan because he was of the tribe of Dan for Bedan signifieth in Dan or of Dan and Bendan signifieth the sonne of Dan. As for Samuels speaking of himself as of a third person it is usuall in the Scripture as we see Gen. 4.23 And Lamech said unto his wives Adah and Zillah Hear my voice ye wives of Lamech hearken unto my speech for I have slain a man to my wounding and a young man to my hurt He particularly puts them in mind of Gods delivering them by him because the deliverance which God had given them by him was best known to them and best served to condemn them for rejecting in his dayes that government which God had settled among them and that in part for fear of their enemies Vers 14. Then shall both ye and also the king that reigneth over you continue following the Lord your God That is God will not destroy you but you shall still continue a peculiar people to the Lord shrouded under his conduct and protection Vers 17. Is it not wheat-harvest to-day I will call unto the Lord and he shall send thunder and rain In Palestina thunder and rain in wheat-harvest was most unusuall whence is that of Solomon Prov. 26.1 As snow in summer and as rain in harvest so honour is not seemly for a fool and that Amos 4.7 And also I have with-holden the rain from you when there were yet three moneths to the harvest and I caused it to rain upon one city and caused it not to rain upon another city Now the rather did the Lord convince them of their sinne by this miracle because hereby they might see their folly both in rejecting the Lord such a mighty protectour who was able by thunder to destroy their enemies as they had seen formerly chap. 7.10 and likewise in rejecting Samuel who could by his prayers fetch down thunder and rain from heaven Vers 18. And the Lord sent thunder and rain that day To wit in some very extraordinary manner in so much that the people were not onely fully convinced hereby that they had sinned in desiring a king but were also afraid that by this terrible tempest they should have been destroyed whence is that in the following verse Pray for thy servants unto the Lord thy God that we die not Vers 20. And Samuel said unto the people Fear not That is despair not of Gods goodnesse and mercy Vers 21. And turn ye not aside for then should ye go after vain things which cannot profit nor deliver Idols may be the vain things here principally meant as Deut. 32.21 They have moved me to jealousie with that which is not God they have provoked me to anger with their vanities and Jer. 2.5 Thus saith the Lord What iniquity have your fathers found in me that they are gone farre from me and have walked after vanitie and are become vain but withall we may well understand it of every thing else wherein they should seek for help and happinesse having turned aside from following the Lord. Vers 22. For the Lord will not forsake his people for his great names sake That is because Gods name is called upon you and so it would not be for his glory to forsake you and indeed all the good which God doth for his Church and people is more for his own glory then for any good he sees in them Vers 23. Moreover as for me God forbid that I should sinne against the Lord in ceasing to pray for you They had desired him to pray for them vers 19. but the injury they had done him might make them fear he would not regard them the rather because the thunder he had prayed for might argue some displeasure conceived in him against them and therefore he assures them that he would not cease neither to pray for them nor to instruct them but saith he I will teach you the good and the right way Vers 24. Onely fear the Lord and serve him in truth c. As though he should say else my praying for you will do you no good CHAP. XIII Vers 1. SAul reigned one yeare and when he had reigned two years over Israel The first clause Saul reigned one yeare hath reference to the time when those things were done mentioned in the two former chapters when Saul by occasion of his victory over the Ammonites and his raising the siege of Jabesh-gilead was at Gilgal confirmed and solemnly inaugurated king of Israel then he had reigned one yeare to wit from the time that he was chosen and publickly declared king at Mizpeh chap. 10.24 and then the second clause And when he had reigned two years over Israel hath relation to that which is here related in this chapter to wit that a full yeare after his solemne inauguration at Gilgal when he had in all reigned two years then he began to raise an army of three thousand men as intending now to drive the Philistines out of those forts which they held in the land of Israel and to save the people from the cruell oppression of those their insulting enemies Vers 2. And the rest of the people he sent every man to his tent Having appointed the people to assemble themselves as at other times out of them he chose three thousand to be in arms with him and his sonne Jonathan and the rest he dismissed Vers 3. And Jonathan smote the garrison of the Philistines that was in Geba That is in Gibeah of Benjamin One main
or else they were not seen without that is the staves were drawn out so little that in the most holy place they might be discerned or happely at the very doore where they went out of the most holy place into the Temple but further out in the Temple they could not be discerned Vers 9. There was nothing in the ark save the two tables of stone For though the pot of Manna Exod. 16.34 and Aarons rod Numb 17.10 and the book of the Law Deut. 31.26 were laid up before the ark yet they were not put into the ark as were the two tables of stone and accordingly we must understand that place Heb. 9.3 4. And after the second vail the tabernacle which is called the holiest of all Which had the golden censer and the ark of the covenant overlaid round about with gold wherein was the golden pot that had Manna and Aarons rod that budded and the tables of the covenant Vers 10. And it came to passe when the priests were come out of the holy place that the cloud filled the house of the Lord. When the priests had set the ark in his place and were come out immediately there were an hundred and twenty priests with trumpets and the Levite-singers standing at the east end of the altar with their Cymballs Psalteries and Harps appointed to sound forth the praises of God and whilest they were thus employed suddenly the house of the Lord was filled with a cloud so that the priests were not able to minister no not in the court where the brasen altar stood for thus it is expressed 2. Chron. 5.11 c. Vers 12. Then spake Solomon The Lord said that he would dwell in the thick darknesse Solomon standing where he saw how on a sudden the house was filled with a cloud to wit upon the brasen scaffold that was built for him in the outward court which was therefore it seems right before the door of the priests court through which he might look 2 Chron. 6.13 For Solomon had made a brasen scaffold of five cubits long and five cubits broad and three cubits high and had set it in the midst of the court and upon it he stood c. apprehending rightly that it was sent of God as a signe of his presence in that rapture of his joy he brake forth into these following words the Lord said that he would dwell in the thick darknesse c. that is the Lord hath said he would appear in a cloud Levit. 16.2 I will appear in the cloud upon the mercy seat and by a cloud he hath usually testified his presence amongst his people as in the leading of the Israelites by a cloud Exod 13.21 in the thick cloud that was upon mount Sinai at the giving of the law Exod. 19 16. in the cloud that covered and filled the tabernacle so soon as it was reared up by Moses Exod. 40.34 and therefore saith Solomon doubtlesse by this cloud the Lord doth shew us that he hath favourably accepted our service in building this house and that he hath taken it to be the settled place wherein he will abide for ever Vers 14. And the king turned his face about and blessed all the congregation of Israel For hitherto he had stood with his face toward the altar observing what was done at the carrying in of the ark Vers 16. Since the day that I brought forth my people Israel out of Egypt I chose no city out of all the tribes of Israel to build an house c. See this more fully expressed 2. Chron. 6.5 6. Vers 18. Thou didst well that it was in thine heart See the notes 2 Sam. 7.5 6. Vers 22. And Solomon stood before the altar of the Lord c. That is having turned himself from the people he stood upon the brasen scaffold with his face toward the altar and then kneeling down upon his knees as is expressed vers 54. and 2. Chron. 6.13 he lift up his hands towards heaven and so prayed unto the Lord. Vers 25. Therefore now Lord God of Israel keep with thy servant David my father that thou promisedst him That is seeing thou hast kept with thy servant David my father that thou promisedst him in raising me his son up to build a Temple for thee therefore now also keep with thy servant David my father that thou promisedst him saying There shall not fail thee a man in my sight to sit upon the throne of Israel c. Vers 27. Behold the heaven and heaven of heavens cannot contain thee See the note Deut. 10.14 Vers 30. And hearken thou to the supplication of thy servant and of thy people Israel when they shall pray towards this place Or in this place as it is in the margin even herein as in other things was this Temple a type of Christ As the prayers of Gods people were the more accepted of God when they prayed in the Temple or but with their faces towards the Temple so are now the prayers of Gods righteous servants accepted of God because they are put up in Christs name with an eye of faith fixt upon him as their Mediatour Joh. 14.13 14. Whatsoever ye ask in my name that I will do c. And when thou hearest forgive This clause is added first because pardon of sin is the chief thing to be begged of God in all our prayers for hereby a way is made for the obtaining of other blessings and besides there is no true comfort in obtaining any blessing if our sins should still remain unforgiven and secondly because the best are subject to so many failings in prayer that should not the Lord pardon the sin of their prayers there would be no hope that any prayer of theirs should do them good Vers 31. If any man trespasse against his neighbour and an oath be laid upon him c. That is if a man be charged that he hath trespassed against his neighbour and be brought before the altar to clear himself by oath as in case where sufficient proof and witnesse was wanting they used to do Exod. 22.8.11 Numb 5.12.19 do thou accordingly deal with the man that takes the oath punishing him if he be faulty and acquitting him if he be innocent Vers 33. When thy people Israel be smitten and shall turn again to thee and confesse thy name c. To wit thy Justice by laying all the blame upon themselves acknowledging that they have deservedly suffered and thy mercy and power by seeking to thee for pardon and succour Vers 34. And bring them again unto the land which thou gavest unto their fathers This may be meant either of those that were taken prisoners in battel to wit that upon the prayers of their brethren in the Temple or their own prayers towards the Temple the Lord would be pleased to bring them again into the land or else of those that by the enemy should be driven out of their dwelling places yet not out of the land of Canaan to
be rent c. And thereby was signified the future demolishing of that altar and rooting out that superstitious worship which Jeroboam had now established at the command of Josiah Vers 4. He put forth his hand from the altar saying Lay hold on him c. His stretching forth his hand was as a signe of that which he spake namely that he would have had the people lay hold upon the Prophet and so likewise the Lords causing his hand to be so suddenly dried up was not onely to disable him from hurting the Prophet but also that all the people might be scared from aiding their king in what he required Vers 5. The altar also was rent c. First Jeroboams hand was withered and then afterwards his altar was rent and thus the Lord was pleased to shew how tender he was of the safety of his servant in that he would first revenge the violence intended to him ere he revenged the dishonour that was done to himself in that their idolatrous altar Vers 9. Eat no bread nor drink water nor turn again by the same way that thou camest One reason why the Lord would not have the Prophet eat nor drink in that place might be that the Prophet might not by receiving any kindnesse or curtesie there seem to mind himself or his own benefit and so also the reason why he was forbidden to return the way he came might be as some conceive that he might not seem to come back as afraid or ashamed to do what he was enjoyned according to that 2. Kings 19.33 By the way that he came by the same shall he return But indeed the chief ground of this whole charge I rather conceive was to signifie how the Lord detested both the place and the people because of their idolatry that he would not suffer his Prophet to eat or drink amongst them nor return the way he came but go thence some other way as abhorring the very way that had brought him to the sight of such abominations Vers 11. Now there dwelt an old Prophet in Beth-el c. There he dwelt at present having formerly removed from Samaria thither whence it is that he is called the Prophet that came out of Samaria 2. Kings 23.18 It is very questionable what this old Prophet was the rather because it seems that his sonnes were present at Jeroboams idolatrous worship for here it is said that his sonnes came and told him all the works that the man of God had done that day in Beth-el and the words which he had spoken unto the king them they told also to wit those vers 8 9 10. that if the king would give him half his house he would neither eat nor drink in that place and that because the Lord had given him an expresse charge to the contrary all which must needs imply that either they joyned with the rest in that idolatrous worship or were at least faulty in that they could please themselves with seeing the solemnitie of a service so dishonourable to the Lord and indeed Gods displeasure against them for this was discovered in that their presence there proved the occasion of such a grievous sinne to their father some Expositours conceive that this old man was no Prophet of the Lords but a false prophet and an upholder of the idolatry of Beth-el and that fearing lest Jeroboam should henceforth disregard him and be scared by that which had happened from this their new erected religion he laid that plot which is here afterwards related to deceive the Prophet hoping that as it fell out upon his disobeying Gods command some judgement would fall upon him and that then both Jeroboam and the people would sleight his predictions and be rather confirmed in their idolatrous courses again others conceive that he was indeed a Prophet of the Lords but a vicious wicked man and that because he framed so grosse a lie vers 18. to deceive the man of God that came from Judah and others that he was both a true Prophet and a good man and that onely at this time being left of God he was shamefully overcome by the devils temptations and the corruptions of his own heart for hearing what had passed in the kings chappell at Beth-el and finding himself touched in that particular that the Lord would not suffer the Prophet to eat or drink in Beth-el wherein he lived constantly with his children and familie he had above all a desire to try him in this whether God had indeed given him such a charge or no and so through the subtilty of Sathan was drawn to pretend that God had appeared unto him and appointed him to fetch him back vers 18. and indeed this to me seems most probable first because he is expressely called an old Prophet secondly because the Lord by him did afterward denounce the punishment that should fall upon the deceived Prophet vers 21.22 thirdly because of the great respect he afforded the Prophet both dead and living and because he assured his sonnes that what he had prophesied against the altar at Beth-el should surely come to passe vers 31.32 Vers 14. And found him sitting under an oak and he said unto him Art thou the man of God c. The Prophets sitting under an oak was doubtlesse from wearinesse and faintnesse the rather because he had been restrained from eating and drinking in Beth-el nor need it seem strange that the old Prophet having never before seen him should so presently guesse him to be the man he looked after for besides the description his sonnes might give of him even by some mantle or other attire peculiar to the Prophets in those times he might know him to be a man of God Vers 19. So he went back with him and did eat bread in his house and drank water c. And thus by that he which the old Prophet did tell him he was wonne to do what no perswasions of the king could winne him to do Indeed he should not have credited the uncertain report of a Prophet so directly contrary to that which he was sure God had already given him in charge but first the specious name of a Prophet deceived him secondly the thing which the old Prophet desired of him was like to be a charge and trouble to him but could be no way any advantage to him and why might he think should an old Prophet lie when he could not hope to any thing by it and thirdly it was not altogether improbable but that God might have countermanded what he had formerly enjoyned him to encline him to judge so he might remember how the Lord countermanded what he had formerly enjoyned Abraham concerning the sacrificing of his sonne and might think that now the Lord had proved him and found him faithfull he was willing to take off this charge as pitying his faintnesse for want of food and that though God would not suffer him to eat of the kings meat yet he would permit him to
Libnah a citie in his own countrey and then no wonder though he stayed not to prosecute his victory in the land of Edom. Then Libnah revolted at the same time Libnah was a great citie within Judah one of the royall cities of Canaan when Joshua entred it Josh 10.29 30 It was by him given to the priests the sonnes of Aaron Josh 21.13 and now it rebelled against Joram because he had made such innovations in Religion and forced the people to idolatry as is expressed 2. Chron. 21.10 11. which no marvell though the Levites were least able to endure It is much indeed that one citie alone should venture upon such an attempt but perhaps the kings absence whilest he was in Edom and the discontent of the people yea perhaps some correspondence they might have with the Philistines who ere long invaded the land 2. Chron. 21.16 17. gave them hope of abettors and how they sped in the conclusion the Scripture expresseth not Vers 24. And Joram slept with his fathers and was buried with his fathers in the citie of David Before his death there was a prophesie in writing delivered him from Elijah the Prophet 2. Chron. 21.12 which threatned both his people his children his wives and his own body and immediatly what was threatned came to passe for first the Philistines and Arabians brake into Judea took the kings house made spoil of his goods and slew or carried away all his children save the youngest onely and then afterwards the Lord smote him with a grievous disease in his bowels which left him not till his guts fell out and being dead he was obscurely buried in the citie of David but not in the sepulchres of his Ancestours the kings of Judah and that without the lamentations and solemnities that had been used in other princes funeralls 2. Chron. 21.16 All the time of this kings reigne another king of the same name reigned in Israel to wit Joram the sonne of Ahab his brother in law And Ahaziah his sonne reigned in his stead He is elswhere called Jehoahaz 2. Chron. 21.17 and Azariah 2. Chron. 22.6 He was the youngest sonne of Joram for all the elder sonnes were slain or carried away by the Philistines 2 Chron. 21.17 In S. Matthews catalogue of the kings of Judah it is said Matth. 1.8 that Jehoshapoat begat Joram and Joram begat Ozias and so this Ahaziah who succeeded Joram and Joash who succeeded Ahaziah 2 Kings 11.2 and Amaziah who succeeded Joash 2. Kings 12.21 and was the father of Ozias are quite left out but this I conceive was onely because the Evangelist resolving to distribute the Ancestours of Christ into three severall ranks according to the three great changes that had happened in the state and finding just fourteen in the first rank from Abraham to David he laboured to reduce the other ranks to the same number too as knowing that equall numbers are a help to the memory and so to make just fourteen generations in that rank also from David to the captivitie he leaves out Ahaziah Joash and Amaziah and them perhaps rather then others because they were the next from Ahab by Athaliah the daughter of Ahab and wife of Joram Vers 25. In the twelfth yeare of Joram the sonne of Ahab king of Israel c. Yet chap. 9.29 it is said that he began to reigne in the eleventh yeare of Joram king of Israel which is because the yeare of Ahaziahs reigne did concurre with the latter end of the eleventh and the beginning of the twelfth yeare of Joram king of Israel Vers 26. Two and twentie years old was Ahaziah when he began to reigne c. In the 2. Chron. 22.2 it is said that he was two and fourty years old when he began to reigne we may reconcile this thus that he was two and fourty years old when he began to reigne alone by himself but that he was made king also when he was but two twenty years old his father yet living but then that must be granted which is before noted upon 1. Kings 22.42 to wit that Asa also was made king in his fathers life time and indeed because this answer may have some strong objections made against it therefore others do rather reconcile these two places thus to wit that those words in 2. Chron. 22.2 Fourty and two years old was Ahaziah when he began to reigne must be understood of the continuance of Omries pedigree who was great grandfather to this Ahaziah Omri reigned as sole king six years 1. Kings 16.23 Ahab two and twenty 1. Kings 16.29 Ahaziah his sonne two 1. Kings 22.51 Joram twelve 2. Kings 3.1 And thus Omries stock continued fourty and two years and therefore it is said that Ahaziah who was of that stock by his mother Athaliah in his two and fourtieth yeare began his reigne But this answer methinks is more unsatisfactory then the other the words in 2. Chron. 22.2 will hardly bear such an interpretation And his mothers name was Athaliah the daughter of Omri king of Israel That is the grandchild of Omri the daughter of Ahab the sonne of Omri vers 18. Vers 27. He was the sonne in law of the house of Ahab That is the sonne of Ahabs sonne in law to wit the sonne of Joram by Athaliah Ahabs daughter yet perhaps even he also by his mother Athaliahs perswasion married a daughter of the house of Ahab though by another wife Joash was born who succeeded him in the throne chap. 12.1 Vers 28. And he went with Joram the sonne of Ahab to the warre against Hazael the king of Syria in Ramoth Gilead Toward the latter end of his reigne Joram king of Israel undertook the recovery of Ramoth Gilead out of the hands of Hazael then king of Syria which Ahab his father had formerly attempted with ill successe and Ahaziah the king of Judah his sisters sonne joyned with him in that expedition as Jehoshaphat had formerly done with Ahab Vers 29. And king Joram went back to be healed in Jezreel of the wounds which the Syrians had given him at Ramoth c. That is Ramoth Gilead having wonne the town and then manned it strongly leaving the chief of his army there behind him with his captains of whom Jehu was the chief he withdrew himself to Jezreel to be cured of the wounds which he received in this siege of Ramoth Gilead See the note chap. 9.14 CHAP. IX Vers 1. ANd Elisha the prophet called one of the children of the prophets and said unto him Gird up thy loins c. That is prepare thy self and go with speed the excution that was to be done by Jehu upon the house of Ahab was to be dispatched presently whilest Jehu had the army with him at Ramoth Gilead and Jehoram was gone from thence to Jezreel and therefore the prophet that was to give him his commission was sent with such speed which may also be the reason why aged Elisha went not himself but sent one of