Though Gideon brought these things forth for the repast of this man of God for such he conceived him to be yet at his command he thus disposed of them as perceiving that he intended to shew some signe thereby as he himself had desired ver 17. Vers 21. And there rose up fire out of the rock and consumed the flesh c. So soon as the Angel had touched these things with the end of his staff fire out of the rock consumed them notwithstanding the broth was poured forth upon the rock and the flesh that was laid thereon which was doubtlesse enjoyned that the miracle might be the greater as for the same cause Elijah poured water upon his sacrifice 1. Kings 18.33 and thus he made a kind of sacrifice of that which Gideon brought for him to eat and by causing fire to come miraculously out of the rock to consume it did both make known to Gideon who he was and also might signifie first Gods acceptance of that offering for the miraculous burning of sacrifices was an usuall signe of Gods accepting them secondly that God would accept of the service which Gideon should afterwards do him thirdly that it was as easie for the Lord to consume his adversaries as to burn up that his offering And besides we may look upon this as a sweet representation of our Evangelicall sacrifices The rock whereon our sacrifices must be laid is Christ and the Spirit which is as fire from him derived to us is that which must make our services pure and holy and fit to be offered to the Lord. Vers 22. Gideon said Alas O Lord God! for because I have seen an Angel of the Lord face to face It seems that in those dayes they apprehended that the seeing of an Angel of God was very perillous for the life of a man for thus also Manoah was affrighted upon the same occasion chap. 13.22 And Manoah said unto his wife We shall surely die because we have seen God Gideon therefore perceiving now that it was an Angel partly by the miraculous and sudden burning up of the provision he had brought forth with fire that came out of the rock but especially by the sudden vanishing of the Angel out of his sight he was so far over-born with fear that he could scarce think he should live notwithstanding the Angel himself had immediately before told him that he should smite the Midianites as one man And thus by this grievous affrightment he that ere-while was saluted by the Angel as a mighty man of valour was taught what the most valiant men are if they be but a little left to themselves and not supported by God Vers 23. And the Lord said unto him Peace be unto thee fear not thou shalt not die It is said before ver 21. that the Angel departed out of his sight this therefore he spake unto him out of the aire immediately after his vanishing away or else the meaning may be that he said this to him the next night for so long his fear might well continue and therefore it is happely said vers 15. that the same night the Lord said unto him Take thy fathers young bullock c. that is the same night wherein he had comforted him against this his fear Vers 24. Then Gideon built an altar there unto the Lord. That is in the place where this signe had been wrought it was therefore the same altar mentioned vers 26. for that was built upon the top of this rock onely here it is generally set down as it is usually in the Scriptures and afterward the warrant he had from God and the manner how he did it is expressed Vers 25. And it came to passe the same night that the Lord said unto him c. In this and the following verse we have the relation of the Lords appearing to Gideon the second time and the directions he gave him for some things he was to do before he undertook the deliverance of the people from the oppression of the Midianites But whether this were by a visible apparition of an angel as the former was or onely in a dream it is not expressed onely it is said that it was in the night which may make it probable that it was in a dream or nightly vision yea the same night that is either the same night wherein the Angel had comforted him as before-said vers 23. And the Lord said unto him Peace be unto thee fear not thou shalt not die or rather the same night after the Angel of the Lord appeared to him of which the story hath hitherto spoken The first direction given him may be diversly read to wit Take thy fathers young bullock and the second bullock of seven years old for so it is in the margin of our Bibles or Take thy fathers young bullock even the second bullock of seven years old If we reade it as it is in the margin then it is evident that there were two bullocks that Gideon was commanded to seize upon and doubtlesse both were to be sacrificed though there be expresse mention made of his sacrificing but one of them vers 26. Onely it is then questionable whether the words were intended to imply that one of them onely was his fathers and the other happely the peoples known by the name of the second bullock and provided for the publick service to be offered as a sacrifice to Baal or to imply onely the difference of their age both being his fathers the one his young bullock the other the second bullock of seven years old But now if we reade it as it is in our Bibles Take thy fathers young bullock even the second bullock of seven years old then there was but one bullock he was to seize upon to wit his fathers young bullock even the second bullock of seven years old which seems most probable because there is afterwards no mention made of the sacrificing any other but one bullock to wit the second bullock of seven years old but why was this called the second bullock I answer it might be so called in diverse respects as because it was the second in their order of standing in the stall or of their drawing in the plow or wain or because it was the second in regard of age or worth or because it was the second in order of those that were prepared and set apart for Baals sacrifice and indeed this last seems to me the most probable for though there be nothing in the text whereby we can certainly conclude for which of these reasons it was called the second bullock yet because it is evident that this bullock was devoted to Baals service for vers 28. we see the inhabitants of Ophrah reckoned this as a main part of Gideons sacriledge Behold the altar of Baal was cast down and the grove was cut down that was by it the second bullock was offered upon the altar that was built we may the rather think that in respect of
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
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 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
had in Baal and secondly That being curbed with the judgement of God the drought that now lay upon the whole land the hope of being relieved herein must needs make him the more flexible to yield to the prophets desire and besides God might at this time powerfully over-awe his spirit indeed we find not in the sequele of the story that the prophets of the groves were present whom Elijah had also desired him to call thither but onely the foure hundred and fifty prophets of Baal vers 22. I even I onely remain a prophet of the Lord but Baals prophets are foure hundred and fifty men and therefore many Expositours hold that Jezebel would not suffer them to be there Vers 21. How long halt ye between two opinions They are said to halt in the profession of their religion that do not walk uprightly and exactly according to the rules of that religion which they must needs do that in some things follow one religion and in some things another such men can be exact in neither and are therefore said to halt betwixt two opinions sometimes inclining to one sometimes to another as the body of him that halts doth bend sometimes to the right hand and sometimes to the left and so it was now with the Israelites who would be still counted the people of God and were circumcised and in the worship of the golden calves pretended the worship of the true God and so in some things lived according to the laws of Israel and yet at the same time worshiped Baal the god of the Zidonians and are therefore charged by Elijah to halt between two opinions And the people answered him not a word This might be either from guilt of conscience or distraction of mind fearing on the one side the wrath of God if they should provoke him to displeasure and on the other side the wrath of the king Vers 22. I even I onely remain a prophet of the Lord. The meaning of this is that there was not a Prophet of the Lords besides himself that did openly shew himself for the true God and his worship against their idolatry at least that there was none but he present there at that time Vers 25. Choose you one bullock for your selves c. That they might not afterward pretend that their God refused to answer them because the God of Elijah had been preferred before him he gives them the priviledge and advantage if any it were both of offering first to wit the morning sacrifice and of choosing which of the bullocks they liked best Vers 26. And they took the bullock which was given them c. To wit which Ahab had given them or which Elijah had given them libertie to choose vers 25. And they leaped upon the altar which was made This may be also rendered as it is in the margin of our Bibles and they leapt up and down at the altar c. so that the meaning may be either that they danced and skipped about the altar which it seems they did customarily in the worship of Baal as desiring perhaps to make shew of such propheticall extasies as were usuall with those that were possessed with a divine spirit or else that in a kind of frantick manner they leapt upon the altar to expresse thereby their vehement desire that Baal would heare them as if they would have clambered up to fetch down fire from heaven if it had been possible or were ready even to sacrifice themselves that they might prevail in their suit some indeed conceive that this is spoken of Elijahs altar upon which the Baalitish prophets leapt as in a kind of divine fury to throw it down but the first exposition doth farre better agree with the order of the story Vers 27. And it came to passe at noon that Elijah mocked them c. to wit when the time limited for their sacrifice was fully ended or well nigh at an end before this he would not do it because it might first be apparent by their lost labour so long together that they deserved to be mocked and because they might not afterwards say that he had interrupted them Vers 28. And they cried aloud and cut themselves after their manner with knives c. As the heathens used to do in their sorrows Deut. 14.1 And the more to move their God to take compassion on them and not to deny them that were content thus to torture themselves and as it were to sacrifice their own bloud upon his altar that they might obtain what would be for his glory as well as theirs Vers 29. And they prophesied untill the time of the offering of the evening sacrifice That is they prayed and called upon Baal and with many strange gestures as men inspired sung the praises of their idol-god so labouring by all means to prevail with him to send fire to consume their sacrifices See the notes 1. Sam. 10.5 and 18.10 Vers 30. And he repaired the altar of the Lord that was broken down Not the altar whereon Baals priests laid their sacrifices which afterward they brake down and that by leaping upon it vers 26. as some conceive for it is not probable that Elijah would make use of their altar rather it may seem that Elijah brake down their altar and having purged the place built another in the room or that this mount Carmel having been one of the high places whereon they used to sacrifice in former times there was the ruins of an altar there which the idolatrous Israelites had broken down according to that complaint of Elijah chap. 19.14 the children of Israel have forsaken thy covenant thrown down thine altars and slain thy prophets with the sword and that this the Prophet did now repair a reall signe of his great designe which was to restore again the true worship of God in the land Vers 31. And Elijah took twelve stones according to the number of the tribes c. Though the greatest part of ten of the twelve tribes were at this time corrupted with the idolatry of Baal yet Elijah would build his altar with twelve stones according to the number of the tribes of Israel First thereby to signifie that it was built for the worship of that God whom the patriarchs had formerly worshiped Secondly to put the people in mind that they ought all to be united in the worship of this God of their fathers or else it would be in vain to reckon themselves amongst Gods Israel And thirdly to put God in mind as it were of the covenant which he had made formerly with their fathers Vers 33. Fill foure barrels with water and poure it on the burnt sacrifice c. Mount Carmel stood close upon the sea whence they might even in this drought have water enough Now the reason why the Prophet appointed so much water to be poured upon the sacrifice and the wood whereon it was laid was partly to make it the more evident that there was no fraud used
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
their governour was dead he should now as his successour go before the people in his stead secondly to imply that as Moses in his magistracy was subordinate to Gods will and was onely to do all things according to his direction so must it be with Joshua too and thirdly that by speaking thus honourably of Moses Moses my servant Joshua might be encouraged faithfully to serve God in his place as Moses had done that he also might gain such favour and esteem with God as Moses had gained Vers 3. Every place that the sole of your foot shall tread upon that have I given unto you c. That is every place in the land formerly promised them which is described and bounded in the following words first by the wildernesse that they had passed through which was their South bound secondly the mountain Lebanon and the great river the river Euphrates which was their North border and thirdly the great Sea that is the midland-sea which was their West border as for their Eastern border that is not here mentioned because the Israelites were now at the East side of the land and the drift of these words was onely to shew Joshua how farre the land he would give them should reach every where from the place where they now were Indeed that the Israelites did never extend the bounds of the land thus farre is evident for though in Davids and Solomons time all the nations as farre as Euphrates became tributaries to the crown of Israel 1. Kings 4.21 Solomon raigned over all kingdomes from the river that is the great river Euphrates unto the land of the Philistines and unto the border of Egypt c. yet they never destroyed the inhabitants there and planted themselves in their countrey as they did in the land of Canaan and therefore in that place before cited ver 25. the land of Israel is said to reach onely from Dan to Beersheba as formerly But the reason of this was because the people of Israel failed in keeping covenant with God and it was onely upon condition of their obedience that God promised thus farre to inlarge their borders Vers 5. As I was with Moses so I will be with thee c. In these words the Lord doth not onely promise Joshua to assist him as he had assisted Moses but withall likewise by putting him in mind of the great things he had done for Moses he doth covertly encourage him against the fear of those mighty nations with whom he was to encounter Vers 6. Be strong and of a good courage c. We find this often pressed upon Joshua first by Moses Deut. 31.7 And Moses called unto Joshua and said unto him in the sight of all Israel Be strong and of a good courage c. for which he had a speciall command from God Deut. 1.38 and 3.28 Charge Joshua and encourage him and strengthen him c. secondly by the Lord himself Deut. 31.23 and so again three severall times in this chapter here and vers 7. and vers 9. and last of all by the people And why was this not because Joshua had discovered any faintheartednesse or cowardise but first because the work he was to undertake was so weighty and perillous and that not onely in regard of those many and mighty nations whom he was to destroy and plant the Israelites in their room but especially also in regard of the stubbornnesse of the people whom he was to govern of whose rebellion against Moses yea against God he had often been an eye-witnesse secondly because the Lord knew well that Joshua had humble and low thoughts of himself and feared much his insufficiency for so great a charge as indeed the wiser and the more able men are the more jealous they are of themselves in such cases and thirdly because even those that are best resolved do yet need to be quickned and stirred up and that principally lest they should shrink from doing exactly what God hath enjoyned them for fear of any difficulty that may lie in their way of which God gives Joshua speciall warning in the following verse Onely be thou strong and very couragious that thou mayest observe to do according to all the Law which Moses my servant commanded thee c. For unto this people shalt thou divide for an inheritance the land c. As if he had said this I have appointed to be thy honour and therefore be not afraid to undertake the charge And indeed this was the principall thing wherein Joshua was a type of Christ Moses did not carry the Israelites into the land of Canaan but Moses being dead Joshua did it so neither could the Law carry us into the heavenly Canaan for by the righteousnesse of the Law can no man be saved but Christ our Jesus our Saviour hath by his merits opened a way for us into the heavenly Canaan and is gone before to prepare a place for us John 14.2 3. I go to prepare a place for you And if I go to prepare a place for you I will come again and receive you to my self that where I am there you may be also Vers 7. Turn not from it to the right hand or to the left that thou mayest prosper whithersoever thou goest If we reade the words as it is in our Bibles then there is here a promise implyed That if Joshua did strictly observe Gods law not yielding any way to turn aside from that rule he should prosper in every thing that he undertook But if we reade the last clause as it is in the margin of our Bibles that thou mayest do wisely whithersoever thou goest then the drift of these words must be either to give Joshua to understand that it would be his greatest wisdome to do in all things as God in his Law had enjoyned him whatever his own reason might suggest to the contrary which agrees with that of the Prophet Jer. 8.9 They have rejected the word of the Lord and what wisdome is in them Or else to assure him that if he did sincerely observe to do all things according to Gods law then the Lord would more abundantly poure forth the spirit of wisdome upon him which agreeth with that of David Psal 25.12 What man is he that feareth the Lord him shall he teach in the way that he shall chuse and that of our Saviour Matth. 13.12 Whosoever hath to him shall be given and he shall have more abundance Vers 8. This book of the Law shall not depart out of thy mouth c. The book of the Law which Moses wrote was delivered to the Levites to be laid up by them in the side of the ark Deut. 31.25 26. it was therefore a copy of this law whereof the Lord here spake to Joshua This book of the Law shall not depart out of thy mouth and the meaning of this is that by frequent and continuall reading and conference he should labour to be so expert in it that in all his
Deut. 7.1 Vers 12. Now therefore take ye twelve men out of the tribes of Israel out of every tribe a man Here it is not expressed for what imployment these twelve men were to be chosen but Chap. 4.2 we are told for what service it was namely to take twelve stones out of the midst of the river and to set them up in Gilgal as a memoriall of this miraculous passage For that they are the same here spoken of seems implyed chap. 4.4 where it is said at the second repeating this charge that Joshua called the twelve men whom he had prepared to wit before they passed over Jordan Yet the giving the charge here may also happely implie that the same twelve men were also to go along with the Priests that they might be the more present eye-witnesses of this miraculous work of Jordans dividing Vers 13. Assoon as the soles of the feet of the Priests that bare the ark of the Lord the Lord of all the earth c. Here Joshua makes known to the people the miracle that God intended to work to give them entrance into the land of Canaan namely that the Lord would divide the waters of Jordan before them that so they might passe over on drie land And observable it is that in relating this to them first he particularly informs them that this should be done at the very first setting of the Priests feet that bare the ark in the waters of Jordan thereby to assure them both that it was the Lord their God of whose presence the ark was a signe by whose almighty power the waters should be divided and likewise that the Lord did this for them because of the Covenant which he had made with them whence that is so often repeated vers 11. and again vers 14. that it was the ark of the Covenant that passed over before them And secondly that they might not question the Lords doing of this he puts them in mind of the Lords sovereigne power in ruling and governing the whole world under this Title the Lord of all the earth Assoon saith he as the soles of the feet of the Priests that bare the ark of the Lord the Lord of all the earth shall rest in the waters of Jordan the waters of Jordan shall be cut off c. Vers 15. For Jordan overfloweth all his banks at the time of harvest To wit of barly-harvest which was in that hot countrey in their first moneth called Abib or Nisan the moneth wherein the Passeover was kept as is evident Levit. 23.10 where it is said that at the feast they were to bring a sheaf of the first-fruits of their harvest unto the Priest and therefore we find it elsewhere so expressed 1. Chron. 12.15 These are they that went over Jordan in the first moneth when it had overflown all his banks And indeed observable it is that the Lord brought his people into the land of Canaan in harvest time just when it was ready furnished with the fruits of the earth that were to be for their provision and store the following yeare As for Jordans overflowing his banks at this time either it was the nature of this river so to do or else it was as some conceive because the sunne growing hot at this time of the yeare great streams of water came running down from the mountains about Jordan by reason of the melting of the snow that lay there and so caused the river to overflow his banks But however the reasons why this clause is here inserted we may conceive to be these First to shew how God did herein trie the faith of the Israelites seeming herein as it were to oppose their entrance into the land Secondly to shew the necessitie of the miraculous dividing of the waters of Jordan because by reason of this inundation of the waters they could not passe over the foords as at other times Thirdly to shew how the feet of the Priests could touch the brim of the waters as is said in the foregoing words before they came at the chanell in a place convenient for them to stand on awhile it was because Jordan at that time overflowed his banks Vers 16. The waters which came down from above stood and rose up upon an heap c. The meaning of the first clause of this verse concerning the waters above the place where Jordan was divided is not much questioned by expositours all in a manner making this to be the meaning of them that those upper waters stood firm as a wall swelling continually and rising up higher and higher even as farre backward as from the citie Adam that is besides Zaretan unto the place where the Israelites passed over and that by reason of the successive coming down of the waters from above and their stay in that place where they were bounded and barred up by the Almighty power of God But now the second clause which speaks of waters beneath the place where the river was divided and those that came down towards the sea of the plain even the salt sea failed and were cut off is somewhat more questionable and that because some by the failing and cutting off those lower waters understand onely this that they rolled a little way toward the salt sea till there was a space broad enough for the people to go over and then not being supplied still as before by the waters from above failed and were cut off from the upper waters and there stood on a heap vers 13. and so the ground lay bare for the Israelites to passe over But then others again by the failing and cutting off those waters understand that those lower waters after they were divided from those that were above passing away by degrees toward the dead sea they failed and were cut off for want of a supplie from above and so the whole channell down toward the sea was left quite without water And this I conceive is most agreeable to the words of the Text. Vers 17. And all the Israelites passed over on drie ground untill all the people were passed clean over Jordan That is the waters of Jordan being thus divided the whole people of Israel went quietly over there being no body on the other side to withstand them which is indeed very observable It hath alwayes been the constant policie of all nations to guard the rivers through which the enemie must passe into their countreys because there they have a great advantage over them to hinder their entrance into their land and how was it then that the Canaanites had not then set a guard upon these foords of Jordan I answer Sure because they were confidently perswaded that the Israelites could not have passed over by reason of the overflowing of Jordan at that time or else because God had stricken them with such a fear and trembling of heart that they durst not stirre out of their walled cities or else because he had infatuated them and deprived them of that wisdome
this order prescribed here by Joshua for the peoples marching about the citie was formerly given him in charge by the Lord though it be not there expressed However very observable is the peoples readinesse in obeying his command which makes it to me most probable that Joshua had told them what the Lord had imparted to him concerning the falling of the citie wall which they believing the rather because of the miracle they had so lately seen of the dividing of Jordan were the readier to do what Joshua enjoyned them and thence is that which the Apostle saith Heb. 11.30 By faith the walls of Jericho fell down after they were compassed about seven dayes It is questioned by some why those Israelites were armed that went before the ark seeing the wall was to fall of it self But this scruple is altogether causelesse for it was fit they should be armed for their own defence and the defence of the ark in case the inhabitants should sally out upon them and besides they were to go up upon the citie to destroy the inhabitants so soon as ever the wall was fallen and their going armed beforehand did testifie that they believed what God had said herein and were ready to execute the Lords command The greatest difficulty in these words is who are here meant by the rereward that came after the ark Some hold that this is meant of the tribes of Dan Asher and Naphtali and that because Numb 10.25 their camp is called the rereward and used alwayes as the Israelites travelled through the wildernesse to march in the rere which order they conceive was here observed for the greater pomp and state But yet because the words seem so plainly to imply that all the people that were armed went before the ark Let him that is armed passe on before the ark of the Lord vers 7. and here again the armed men went before the priests that blew with the trumpets therefore it may seem more probable which others say that by rereward here is meant the remainder of the people that were not armed Vers 16. Joshua said unto the people Shout c. The following reason for the Lord hath given you the citie shows the ground why this shouting was enjoyned them to wit first to strike the hearts of the men of Jericho with fear secondly to testifie their faith in Gods promise and their joyfull assurance that now the citie should be delivered up unto them and thirdly to encourage one another in the following assault Vers 17. And the city shall be accursed even it and all that are therein to the Lord. This Joshua received in charge from the Lord though it were not formerly expressed as is evident 1. Kings 16.34 In his dayes did Hiel the Bethelite build Jericho he laid the foundation in Abiram his first-born and set up the gates thereof in his youngest sonne Segub according to the word of the Lord which he spake by Joshua the sonne of Nun. And by Joshua no doubt this charge was given to the people before the time when they were to shout but here it is inserted vvhen it vvas to be put in execution to make vvay to the follovving story of Achans transgression chap. 7. Why this citie vvas thus destroyed rather then the other cities vve need not enquire since it is enough that it pleased God so to appoint But probably tvvo reasons may be given first that hereby the other inhabitants might be vvarned not to stand out against God or if they did to render them the more inexcusable and secondly that it might be offered to the divine justice as a kind of first-fruits as the words implie the citie shall be accursed to the Lord thereby acknowledging that the whole land was his but that he was pleased to give it them As concerning things accursed or devoted see the notes upon Levit. 27.28 Vers 19. But all the silver and gold and vessels of brasse and iron are consecrated unto the Lord. Under these we may probably conceive that all other metalls are comprehended and happely they were made to passe through the fire ere they were brought into the Lords treasurie as those were Num. 31.22 23. Onely the gold the silver the brasse the iron the tinne and the lead Every thing that may abide the fire ye shall make it go through the fire and it shall be clean concerning their images of gold and silver there is no question to be made but that either they were melted and so brought into the treasurie or else utterly wafted with the things in the citie according to that law Deut. 7.25 The graven images of their gods shall ye burn with fire thou shalt not desire the silver or gold that is on them nor take it unto thee lest thou be snared therein for it is an abomination to the Lord thy God Vers 20. The wall fell down flat so that the people went up into the citie c. Thus God without the help of the Israelites beat down the walls of Jericho wherein the Israelites were to have no part of the spoil See the former note upon vers 5. Vers 23. And they brought out all her kindred and left them without the camp of Israel That is having fetched Rahab her kindred and all she had out of her house they carried them to some place without their camp and there they left them And thus both the Israelites testified what an esteem they had of the holinesse of their camp where God was pleased to dwell amongst them and withall Rahab and her kindred were hereby taught to acknowledge bewail and forsake the impuritie of their gentile condition and were kept as aliens from the common-wealth of Israel till they had made profession of their desire to imbrace the religion and faith of Israel and were cleansed from their former pollutions according to the Law Numb 31.19 And do ye abide without the camp seven dayes whosoever hath killed any person and whosoever hath touched any slain purifie both your selves and your captives on the third day and on the seventh day Vers 24. And they burnt the citie with fire and all that was therein It might well in reason have been very grievous to the people to destroy such goodly houses wherein they might so conveniently have seated themselves and the whole prey and spoil of so fair a citie which might so greatly have enriched them But herein is noted their observable obedience at present to the Lords command not a man of them offering to meddle with one jot of the spoil save onely Achan of whose sacriledge we have the relation in the following chapter Vers 26. Cursed be the man before the Lord that riseth up and buildeth this citie Jericho God would have the ruines of this town remain as a perpetuall monument of the power of God shewed both in his severitie against this idolatrous citie and his mercie to his people and therefore Joshua is by the Lord appointed to curse him that should
they began presently to provoke the Lord with their sinnes For it is evident that these cities were not long after this inhabited by the Philistines chap. 3.1 2 3. Now these are â—he nations which the Lord left to prove Israel by them c. Namely five Lords of the Philistines c. and so again 1. Sam. 6.17 Now these are the golden Emerods which the Philistines returned for a trespasse-offering unto the Lord For Ashdod one for Gaza one for Askelon one for Gath one for Ekron one As for Ekron one of the cities here mentioned it was in Dans lot Josh 19.43 therefore it seems that the tribe of Judah joyned with those of Dan as well as with those of Simeon for the clearing of their coasts the rather because they could not hold those cities they had gotten from the Philistines if they had let them alone in this neighbouring citie Vers 19. And the Lord was with Judah and he drave out the inhabitants of the mountain This clause and the Lord was with Judah is added to shew of what difficulty their attempts were if the Lord had not been with them and withall to condemne their cowardise that durst not proceed in their conquests against the inhabitants of the valleys having had such incouraging experience of Gods assistance But could not drive out the inhabitants of the valley because they had chariots of iron Their own fears disabling them and God for their sinnes withdrawing himself from them Concerning these chariots of iron see the note Josh 17.16 Vers 21. And the children of Benjamin did not drive out the Jebusites that inhabited Jerusalem c. See Josh 15.63 Vers 26. And the man went into the land of the Hittites and built a city Whence it seems probable that the Israelites did not onely spare his life and the life of his family but also gave him a rich reward to wit for shewing them the way into Bethel as is before said Vers 27. Neither did Manasseh drive out the inhabitants of Bethshean c. See the note Josh 17.12 Thus in the dayes after the death of Joshua when it seems they had no one set over them in chief but were onely governed by the joynt-authority of the Elders in each tribe they began to be remisse in endeavouring to drive out the remainder of the Canaanites that dwelt in the land but were content to make peace with them and this was the first step of their defection from God which did by degrees lead them into grosser sinnes and greatly provoked the Lord to displeasure against them Vers 35. Yet the hand of the house of Joseph prevailed so that they became tributaries That is though the Danites were sorely for a time oppressed by the Amorites as is expressed before vers 34. And the Amorites forced the children of Dan into the mountain for they would not suffer them to come down to the valley yet afterward with the help of the sonnes of Joseph who bordered upon Dans portion and came up to aid them they prevailed against them so that they became tributaries Vers And the coast of the Amorites was from the going up to Akrabbim from the rock and upward This is added to shew how the Israelites through their own sloth suffered themselves to be hemmed in with these accursed enemies CHAP. II. Vers 1. ANd an Angel of the Lord came up from Gilgal to Bochim It is very hard to determine whether this were an Angel indeed or some man either priest or prophet that by speciall commission was sent at this time from God unto the people to reprove them for their sinnes The word in the originall may well be translated either angell or messenger as it is in the margin of our bibles and the reasons are very considerable which have moved many to think that it was some man of God that was sent to them to wit first because it is said that he came up from Gilgal not that he came down from heaven and so appeared to them and secondly because he spake in a generall assembly as is evident vers 4. where it is said that he spake unto all the children of Israel whereas the apparitions of Angels have been usually onely to some particular men in private But yet the most of Expositours conceive that it was a true Angel and that having assumed for this present service the body of man the Scripture therefore speaks of him as a man that he came up from Gilgal to Bochim and this they hold 1. Because he speaks after the manner of Angels not thus saith the Lord as the prophets were wont to speak but as in the person of God I made you to go up out of Egypt and 2. Because the Authour of this book elsewhere speaks differently of the prophet and the Angel as chap. 6.8 The Lord sent a prophet unto the children of Israel which said unto them Thus saith the Lord God of Israel I brought you up from Egypt and brought you forth out of the house of bondage But then vers 12. And the Angel of the Lord appeared unto him that is to Gideon and said unto him The Lord is with thee thou mighty man of valour Yea some hold that it was the sonne of God the Angel of the covenant who was wont thus to appear to the fathers and that because he ascribes here to himself that which was the work of God as the bringing this people out of Egypt and the making of a covenant with them However most probable it is that this was done in the dayes of the Elders that outlived Joshua and that before they began to worship the Gods of the nations they dwelt amongst for else doubtlesse this Angel or messenger of the Lord would have reproved them for their idolatry as well as for making a league of peace with the land It seems therefore that finding themselves sorely annoyed by the Canaanites in severall parts of the land there was an assembly of the people called of all the tribes that they might consult what was fit to be done and so thereupon the Lord sent his Angel to them with a message and very likely it is that it was some place about Shiloh where the people were now met together which upon occasion of the peoples weeping here was called Bochim that is weepers For first thither the tribes used to assemble themselves especially at their three solemn feasts and some generall assembly of the people there was at this time as is before noted and secondly the people did offer sacrifices there vers 5. and that they might onely do where the altar and tabernacle was Vers 2. But ye have not obeyed my voice why have ye done this That is consider how great and inexcusable your sinne is for these words why have ye done this are as much in effect as if he had said that they had not the least colour for that they had done and that if they were challenged to give a reason
morning doth shine most brightly and gloriously and that too as Solomon saith Prov. 4.18 more and more unto a perfect day so let them that love the Lord become prosperous glorious and renowned and let their prosperity grow and encrease daily Because the power and strength of the sunnes light and heat is not so much seen or felt when it is covered with clouds it is said to go forth in his might and indeed the expression here used is much like that 2. Sam. 23.4 He shall be as the light of the morning when the sunne â—iseth even a morning without clouds And the land had rest fourty years That is unto fourty years counting them from Ehuds death See chap. 3.11 CHAP. VI. Vers 1. ANd the children of Israel did evill in the sight of the Lord and the Lord delivered them into the hand of Midian seven years By the evill which the children of Israel did is principally meant their fearing and worshiping the gods of the Amorites vers 10. And I said unto you I am the Lord your God fear not the gods of the Amorites in whose land you dwell but ye have not obeyed my voice but yet when the Lord undertook to punish them for this whether it were because they had not proceeded so farre herein as in former times or for some other reason known onely to the Lord evident it is that he laid not his hand upon them so heavily now as he had done formerly both because the misery that God brought upon them lasted but seven years and also because we reade not that these Midianites did bring the Israelites into bondage as other their oppressours had done but onely made inroads every year into the land and so robbed and pillaged their countrey whence it may be it is as some have observed that it is not said here according to the expression elsewhere used the Lord sold them into the hand of Midian but that the Lord delivered them into the hand of Midian What it was at this time that moved the Midianites to invade the land of Israel we need not enquire The Israelites indeed in the latter dayes of Moses had made warre with the Midianites and destroyed multitudes of them of which see the note Numb 31.17 and it may be that the Midianites pretended now the taking revenge upon the Israelites for that but however the Midianites though the posterity of Abraham were alwayes deadly enemies to the Israelites and besides when the Lord means to punish a people for their sinnes he can bring against them what nation he pleaseth Vers 2. And because of the Midianites the children of Israel made them dens which are in the mountains and caves and strong holds That is many of those dens and caves and strong holds which are in the land of Canaan the Israelites made at this time to wit to hide themselves and their estates therein from the Midianites the poorer sort the dens and the caves and the other the strong holds and forts and thus at first they onely thought to shelter themselves by these outward means and did not seek to make God their hiding place but all in vain and therefore at length they saw their folly herein and then as it is said vers 6. They cryed unto the Lord. Vers 3. And so it was when Israel had sowen that the Midianites came and the Amalekites and the children of the East That is and other the children of the East to wit of Arabia that lay eastward of Canaan Even the Midianites were of these eastern nations for they passed over Jordan that was on the east side of Canaan when they invaded the land and therefore when Gideon had overcome them he sent to the inhabitants of mount Ephraim chap. 7.24.25 to stop them from returning over Jordan but they were aided it seems by other of these eastern nations that bordered upon them as the Ishmaelites mentioned chap. 8.24 For they had golden earings because they were Ishmaelites and some others Now it is noted that these nations came up every year into the land of Canaan when Israel had sowen because the end of their coming was to eat up with their cattell the green corn that so they might impoverish and samish the Israelites For the most of these eastern people dwelt not in cities and towns but in tents onely which they used to remove from one place to another carrying their cattell along with them whence is that of the Prophet Esa 13.20 It shall never be inhabited neither shall it be dwelt in from one generation to another neither shall the Arabian pitch tent there neither shall the shepherds make their fold there and so it was it seems with the Midianites and therefore every spring when the Israelites had sowen they came up with their tents and cattell that they might eat up all the encrease of the land and therefore partly are they compared to grassehoppers or locusts vers 5. they came up with their cattell and their tents as grassehoppers for multitude c. Vers 4. And they encamped against them and destroyed the encrease of the earth till thou come unto Gaza c. Gaza lay on the coast of the midland western sea and so they entered on the east and went quite through the land even as farre as Gaza that lay on the Western coasts destroying all as they went so that they left no sustenance for Israel that is none in a manner they took from many of the Israelites all their sustenance and impoverished all by taking away the greatest part of that they had Vers 8. The Lord sent a Prophet unto the children of Israel c. This was to prepare them for the deliverance he intended them by Gideon by calling them to repentance and amendment of life Vers 10. I am the Lord your God fear not the gods of the Amorites c. That is worship not the Gods of the Amorites because religious worship is alwayes accompanied with the fear and reverence of that God whom men worship therefore fear is often put for the whole worship that is to be yielded to God Vers 11. And there came an Angel of the Lord and sat under an oke c. This Angel was the sonne of God who is therefore called Jehovah vers 24. And Gideon built an altar there unto the Lord and called it Jehovah-Shalom but not desiring to seem to Gideon any other then some Prophet sent unto him from the Lord he sat down as a man wearied with travell and desirous to rest himself and therefore as a traveller he had a staff in his hand too vers 21. Then the Angel of the Lord put forth the end of the staffe that was in his hand and that under an oke that was in Ophrah that pertained unto Joash the Abi-ezrite that is who was of the posterity of Abiezer Josh 17.2 and consequently of the tribe of Manasseh as vers 15. And he said unto him Wherewith shall I save Israel
particular gods as Rimmon was a god amongst the Assyrians 2. Kings 15.18 and Chemosh the god of the Moabites and Milcom the god of the children of Ammon 2. Kings 11.23 and Dagon the god of the Philistines 1. Sam. 5.2 and secondly that by degrees they did so wholly give themselves to the worship of these false gods that at length they quite laid by the worship of the true God in the Tabernacle built by Moses they forsook the Lord and served not him When the Israelites began thus to Apostatize it is not expressely said onely thus much we may certainly conclude from the text that though the death of Jair be mentioned in the verse before yet it was long before his death even immediately after the death of Tola the former Judge and that because about foure years after this Jair began to be Judge of Israel through the just hand of God upon them for their idolatry the Ammonites began their incursions into their land as is evident in the 8. verse of this chapter Vers 7. And he sold them into the hand of the Philistines and into the hand of the children of Ammon So that they were invaded both on the east and west on the west by the Philistines and on the east by the children of Ammon chap. 2.14 Vers 8. And that year they vexed and oppressed the children of Israel eighteen years all the children of Israel that were on the other side Jordan c. That is the Ammonites having eighteen years before in the dayes of Jair oppressed the Israelites by many incursions and inrodes made upon them and especially those tribes that lay without Jordan in the land of the Amorites that year that jair died they did again invade the land and happely in a more sore and greivous manner then ever before did oppresse and crush the poore people in all parts of the kingdome or else the meaning may be that having eighteen years before by severall incursions oppressed the tribes without Jordan that yeare that Jair died encouraged by the death of their Judge they began to vex and oppresse the Israelites in generall even those within Jordan also as it is in the following verse Moreover the children of Ammon passed over Jordan to sight also against Judah and against Benjamin and against the house of Ephraim so that Israel was sore distressed However the eighteen years here mentioned must necessarily be referred to the years of Jairs government for that place 1. Kings 6.1 will not suffer the years of oppression to be reckoned apart from the years of the Judges as is before noted chap. 3.11 and to the years following they cannot be referred if we consider first Israels repenting at present vers 10. and vers 16. And the children of Israel cryed unto the Lord saying We have sinned against thee both because we have forsaken our God and also served Baalim And they put the strange gods from among them and served the Lord and secondly that Jephthah judged the people but six years chap. 12.7 and did in the beginning of his government wholy vanquish the Ammonites chap. 11.32 33. and therefore in his time the people could not be under the oppression of the Ammonites eighteen years Vers 11. And the Lord said unto the children of Israel c. To wit either by an Angel or by some Prophet or perhaps by the high priest who after enquirie made for them returned this answer from the Lord many deliverances are here mentioned which God had given them which if they be not before particularly expressed it is because the Lord did many great things for them which are not written Vers 12. The Zidonians also and the Amalekites and the Maonites did oppresse you c. We reade of a city called Maon in the mountains of Judah Josh 15.55 and of a wildernesse also so called 1. Sam. 23.24 And they arose and went to Ziph before Saul but David and his men were in the wildernesse of Maon It is therefore likely that the Canaanites inhabiting there or in the parts adjoyning are here called Maonites Vers 13. Wherefore I will deliver you no more God speaks here after the manner of men the meaning is that they deserved no more help and that he would deliver them no more to wit except they did truely repent and amend that which was amisse for the condition of conditionall threatnings is not alwayes expressed Vers 15. Do unto us whatsoever seemeth good unto thee deliver us onely we pray thee this day Thus first they acknowledged that for their sinnes God might justly destroy them secondly they did willingly stoop under his hand and submit themselves to whatsoever he would do and yet thirdly they besought the Lord that if it might be he would try them once more Vers 17. Then the children of Ammon were gathered together and encamped in Gilead That is in the land of Gilead as in vers 18. which they now claimed to belong to them chap. 11. vers 13. Vers 18. And the people and the Princes of Gilead said one to another What man is he that will begin to fight c. Thus at first they proffered the principallitie of Gilead to any one that would undertake to lead them forth against the children of Ammon till finding that no body would accept of it they then sent to Jephthah as is related in the next chapter CHAP. XI Vers 1. NOw Jephthah the Gileadite was a mighty man c. Though he were the sonne of one Gilead as is evident in the last words of this verse And Gilead begat Jephthah not the same who was the sonne of Machir the sonne of Manasseh Josh 17.1 2. of whom the greatest part if not all of that tribe were descended but another of his posterity and called by his name yet doubtlesse he is here called a Gileadite either from the land or city of Gilead the place of his birth and education for the most of Gilead was possest by Manassehs tribe Vers 2. And they thrust out Jephthah and said unto him Thou shalt not inherit in our fathers house c. This his brethren did by the help and decree of the Magistrates of Gilead as appears by Jephthahs answer to the Elders vers 17. And Jephthah said unto the Elders of Gilead did ye not hate me and expell me out of my fathers house Whether they onely cast him one from having any share in the inheritance of their father or whether also they denyed him any portion for his livelyhood amongst them we cannot from the words certainly conclude yet because being a bastard he could not challenge any part of his fathers inheritance and his complaint vers 7. seems to imply that he apprehended himself greatly wronged therefore the last is thought most probable Vers 3. And Jephthah fled from his brethren and dwelt in the land of Tob. Where this land of Tob was we reade not but their sudden fetching Jephthah to be their Captain shows plainly that it was
the stream of a river it seems they chose this word to discover them by upon their desire to passe over the foards of the river Jordan And there fell at that time of the Ephraimites fourty and two thousand This was done in the land of the half tribe of Manasseh without Jordan and because we reade of a place in their countrey that was called the wood of Ephraim 2. Sam. 18.6 we may well conceive that it was so called because of this notable slaughter of the Ephraimites there Vers 15. And was buried in Pirathon in the land of Ephraim in the mouth of the Amalekites So called as it seems because the Amalekites had formerly 〈…〉 that mountain CHAP. XIII Vers 1. ANd the children of Israel did evil again in the sight of the Lord c. This Apostacie of the children of Israel was doubtlesse in the dayes of Ibzan the next Judge after Jephthah chap. 12. vers 8. as may appear by the computation of those fourtie years wherein the Philistines oppressed Israel mentioned in the following words And the Lord delivered them into the hand of the Philistines fourtie years for the twenty years wherein Samson judged Israel must necessarily be accounted one half of these fourtie years of the Philistines oppression as is evident chap. 15. vers 20. And he judged Israel in the dayes of the Philistines twenty years and the other half to wit the other twenty years must needs begin before Samson was born to wit about the fifth yeare of Ibzans judging Israel for when the Angel appeared to Samsons mother the Philistines oppressed Israel whence he tells her for her comfort verse 5. that he should deliver Israel out of the hands of the Philistines And indeed Jephthahs slaying two and fourty thousand of the Ephraimites chap. 12. vers 6. must needs be a great weakning to the Israelites in those parts and was like enough to encourage the Philistines to invade their land within a short time after Jephthah was dead Vers 2. And there was a certain man of Zorah of the family of the Danites whose name was Manoah So that Samson the sonne of this Manoah was of the tribe of Dan This tribe bordering upon the land of the Philistines was most exposed to their incursions and therefore God was pleased now to raise up a Judge for the Israelites out of this tribe to wit Samson the sonne of this Manoah to whose exploits against the Philistines some conceive that Jacob had respect in that his prophecy concerning this tribe Gen. 49.16 17. Dan shall Judge his people as one of the tribes of Israel Dan shall be a serpent in the way an adder in the path that biteth the horse heels so that his rider shall fall backward Vers 3. And the Angel of the Lord appeared unto the woman and said unto her behold now thou art barren c. He first mentions her barrennesse that the following tydings concerning her conceiving with child might be the more joyfully received by her it is a great question among Expositours what this Angel of the Lord was that now appeared to Manoahs wife some conceiving that it was a created Angel and that because as they say he afterwards chargeth Manoah not to sacrifice to him but to the Lord vers 16. If thou wilt offer a burnt offering thou must offer it unto the Lord. And others again conceiving that it was the very sonne of God that great Angel of the covenant and that because vers 18. he saith his name was secret or wonderfull but especially because vers 22. Manoah saith they had seen God and vers 23. his wife calls him the Lord that is the Jehovah and indeed though these be not unanswerable proofes yet considering that it is unquestionably evident in other places that in these times the sonne of God did usually appear to other the servants of God I should judge it most probable that it was he that did now also appear in the shape of a man to the wife of Manoah Vers 4. Drink not wine nor strong drink and eat not unclean any thing Because her child was to be a Nazarite from the wombe as it follows vers 5. therefore she might not eat or drink those things that were unlawfull for the Nazarites to wit neither whilst she was with child nor whilst she gave suck in regard that all that time that which she did eat or drink was for the nourishment of her child too Indeed by the unclean meat forbidden her may be meant any meat forbidden in the Law Levit. 11. for it is no wonder though the Angel charges her to beware of such meats which were unlawfull for any Israelite to eat as well as Nazarites first because it is likely in these times so full of confusion and disorder both this and many other of Gods Laws were altogether disregarded by the people in generall secondly because though such meats were unlawfull for any Israelite yet much more for Nazarites But yet here I rather think such meats are meant as were unclean for the Nazarites though not for others such as were grapes moist or dryed yea any meats that were made of the vine tree from the kernel even to the husk Num. 6.3 4. He shall separate himself from wine and strong drink and shall drink no vinegar of wine or vinegar of strong drink neither shall he eat any liquour of grapes nor eat moist grapes or dried All the dayes of his separation shall he eat nothing that is made of the vine tree from the kernel even to the husk Concerning which Law see the note there Vers 5. The child shall be a Nazarite unto God from the womb This is a commandment not a prediction as is also the other clause before no rasour shall come on his head for we see his hair was afterwards cut off chap. 16.19 And she made him sleep upon her knees and she called for a man and she caused him to shave off the seven locks of his head and she began to afflict him and his strength went from him And he shall begin to deliver Israel out of the hand of the Philistines It is said here that Samson should begin to deliver Israel out of the hand of the Philistines first because the Israelites were many years oppressed by the Philistines and the Lord sent them no saviour till at length Samson when he came of age was stirred up by the spirit of God to undertake this work and so he was the first that did any thing towards the foiling of the Philistines secondly because though he did not wholy vanquish them for after Samsons death they did often infest annoy the Israelites yet did he so farre weaken them especially by the last blow that he gave them at his death when he slew all their Princes and many of the people that they scarse ever recovered their former strength and thirdly because the work of shaking off the yoke of the Philistines that was begun by
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
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
a Nazarite which she expresseth in the last clause of this verse and there shall no rasour come upon his head Indeed being by birth a Levite the Lords he was without her vow as being one of that tribe whom God had separated from the rest of the people for his speciall service but then we must consider that many of the Levites were dispersed abroad in severall places of the land where their chief imployment was to teach and instruct the people and did not at least continually but onely at some set times when their course came attend upon the service of the Tabernacle and again that the Levites were not bound to the service of the Tabernacle till five and twenty or thirty years of age and were again exempted at fifty concerning which see the note Numb 4.3 either therefore the speciall thing intended in her vow was the consecrating him wholly to the service of the Tabernacle or else the time when he should begin to attend there that he should not stay till the usuall years of other Levites but should be brought thither and trained up there even from his child-hood and all that while continue under the strict vow of a Nazarite which ordinarily the Levites were not bound unto As for her power to vow this we must understand that she onely vowed to do what in her lay that it might be thus to wit the child being by no defect of body or mind unfit for Gods service and willing when he came to years of discretion to take upon him the vow and again her husband consenting thereto without which the womans vow was of no force Deut. 30.8 But if her husband disallow her on the day that he heard it then he shall make her vow which she vowed and that which she uttered with her lips wherewith she bound her soul of none effect and the Lord shall forgive her Indeed it is evident in the sequel of Samuels story that he did not alwayes continue in the Tabernacle chap. 7.16 And he went from yeare to yeare in circuit to Bethel and Gilgal and Mizpeh and judged Israel in all those places and hence it seems probable that after Samuel became Judge in Israel he was by speciall dispensation from God freed from this vow of his mother Vers 14. And Eli said unto her How long wilt thou be drunken put away thy wine from thee That is How long wilt thou carry thy self as a drunken woman How long wilt thou continue here in thy drunkennesse and profane this holy place thou art come into go home and sleep and rid thee of this distemper and then come with a penitent heart and make thy peace with God because he saw her stand so long together mumblimg with her lips after an unusuall manner and yet could not perceive that she was praying he perswaded himself she was drunk and thereupon did thus sharply chide her the rather happely inclining to this rash judgement because of some incomposednesse in the gesture of her body arising from the vehemency of a transported mind which at the same time he might also discern in her but especially because it was immediately after they were risen from eating and drinking before the Lord vers 9. Vers 15. And Hannah answered and said No my Lord I am a woman of a sorrowfull spirit c. Though Eli had most unjustly charged Hannah with drunkennesse yet we see with what meeknesse she seeks to clear her self of that fault by giving him to understand first that she was a woman of a sorrowfull spirit and therefore in a condition altogether unlikely to give her self to such excesse secondly that she had at present drunk neither wine nor strong drink and thirdly that she had been imployed in a duty for which she had been very unfit had she been drunk namely in prayng to the Lord I have saith she powred out my soul before the Lord for it is usuall in the Scripture to call prayer the powring forth of the soul to God as Psal 62.8 Trust in him at all times ye people poure out your heart before him and Lam. 2.19 Arise cry out in the night in the beginning of the watches poure out thine heart like water before the face of the Lord and that I conceive for these two reasons first because Gods servants are wont in prayer as his friends and favourites to discover all their sinnes and make known all their wants and griefs and cares and troubles and all the complaints and desires of their souls not hiding any thing from him and secondly because they do this too with much vehemency and earnestnesse their prayers come not from them sleepingly and dreamingly but are poured forth with strong affections and fervency of spirit Vers 16. Count not thy hand-maid a daughter of Belial c. See the note Deut. 13.13 Vers 17. Then Eli answered and said Go in peace That is be not troubled with that which I said for I see now that I was deceived neither let this affliction thou art in disquiet thy mind but repose thy self on the providence of God who no doubt will provide for thee as may be most for thy good Vers 18. And she said let thy hand-maid find grace in thy sight That is I desire that thou wouldest still continue this good opinion of me and still pray to the Lord in my behalf So the woman went away did eat and her countenance was no more sad Which was an effect of faith wrought in her by the spirit of God upon the prayer she had poured forth unto the Lord and the gracious encouragement she had received from the high priest whose words she entertained as if a promise had been made to her from heaven Vers 20. She bare a sonne and called his name Samuel That is asked of God whereof she gives the reason in the following words because saith she I have asked him of the Lord so that hereby it is clear that she gave him that name first to testifie the comfort she took in that she had obtained this sonne by prayer from the Lord though the having of a child a sonne after so long a time of barrennesse the taking away of her reproch and the stopping of her adversaries mouth were all blessings wherein she could not but much rejoyce yet that this sonne was given her as a return of her prayer was in her esteem above all these and secondly that this name of her sonne might put them continually in mind in what a singular extraordinary way he was given them of God that so she might be rendred thereby the more carefull to perform the vow she had made and her husband too having consented to it and that the child might be the readier to submit himself to the service of God in that strict way of a Nazarite according to that which his mother had vowed Vers 21. And the man Elkanah and all his house went up to offer unto the Lord the yearly sacrifice
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
and offered a burnt offering As if he should have said It went against me to sacrifice before thou wert come but I was constrained by necessity I could stay no longer unlesse I would have suffered the enemy to come upon this weak unarmed company before we had made supplication to the Lord and what a disadvantage would that have been Vers 13. And Samuel said to Saul Thou hast done foolishly thou hast not kept the commandment of the Lord c. To wit because he waited not for Samuel all the seven dayes as Samuel had appointed him chap. 10.8 See the note above vers 9. For now would the Lord have established thy kingdome upon Israel for ever This may seem to contradict that prophecy of the establishing the kingdome in Judahs tribe Gen. 49.10 The scepter shall not depart from Judah nor a lawgiver from between his feet untill Shiloh come and unto him shall the gathering of the people be But we must know that God speaks here to the capacity and according to the sight and judgement of man and therefore without respect to Gods decree which is secret to man teacheth us to judge of Sauls rejection as a fruit of sinne and his supposed obedience as that which might have been a means to confirm the kingdome to him and his For whereas some understand these words thus The Lord would have established thy kingdome upon Israel for ever that is all thy dayes that cannot I conceive be the meaning because Saul did enjoy the kingdome all his life whereas Samuel speaks here of something God would have done for him if he had obeyed the commandment of the Lord which now by his sinne he had forfeited and lost Vers 14. But now thy kingdome shall not continue the Lord hath sought him a man after his own heart c. That is the kingdome shall not now be settled upon thee and thy posterity as it should have been but God hath provided himself of another man to succeed thee in the throne and this was David a man after Gods own heart whose heart was sincerely bent to do all the will of God even according to Gods own heart which could not be said of Saul that alwayes had an hypocriticall heart and the Lord saith Samuel hath commanded him to be captain over his people c. that is he hath decreed to give him the charge of governing his people It was some time after this ere Samuel was sent to anoint David onely because God had firmly decreed that it should so be therefore Samuel speaks of it as if it were done already The Lord hath commanded him to be captain over his people and so we see elsewhere the Lord expresseth his decree concerning the ravens feeding Elijah I have commanded the Ravens to feed thee there 1. Kings 17.4 It may seem strange indeed that the kingdome should be removed from Sauls family for so small an offence as one would judge this of Sauls to have been for what great matter was there in it that Saul should offer a sacrifice perhaps an houre or two before it should have been done for first there was no hurt in the thing it self it was a part of Gods worship in the Law enjoyned and secondly it was done but a very little while before it should have been done Samuel had appointed Saul to wait for him seven dayes and he had waited till the seventh day was almost ended thirdly considering what a mighty army the Philistines had not farre from him and how many of his own people were runne away from him and how full of fears the rest were that remained with him it might argue a great deal of courage and confidence in God that he durst stay there so long as he did and fourthly it was out of a good intention that he did not stay any longer but offered a sacrifice before Samuel came namely that he might not be set upon by the Philistines before he had made supplication to the Lord and that he might by this means encourage his fainthearted souldiers and prevent their running away after their fellows and therefore I say it may perhaps seem strange that by this offence he should loose the kingdome But for this we must consider first that there may be much wickednesse of heart in doing that which may seem outwardly a small offence secondly it cannot be a small matter to disobey any commandment of God the excellency of the person makes the disobedience great in whatever the offence is committed and thirdly Saul being the first king of Israel God was pleased by this severity against Saul for his first rebellion against Gods command to make him an example to all that should afterwards succeed in that throne that they might fear to transgresse the commandment of the Lord as he had done As the Lord did with great severity punish the first sinne of the Priests to wit that of Nadab and Abihu Levit. 10.1 that all the succeeding posterity of Aaron might be rendred thereby the more warie how they carried themselves in their preistly office so likewise he did here sharply punish the first sinne of the first king of Israel that all that should afterwards sit in that throne might learn to be very strict in observing whatever God should give them in charge Vers 15. And Samuel arose and gat him up from Gilgal unto Gibeah of Benjamin And Saul with him or immediately after him as is evident in the 16. verse And Saul and Jonathan his sonne abode in Gibeah of Benjamin and indeed it is not likely that he would have gone nearer to the enemy for Gibeah was farre nearer to Michmash where the Philistines were then Gilgal if he had not been encouraged by Samuel especially considering that of his three thousand souldiers mentioned vers 2. and the people that were afterward called to Gilgal vers 4. there were now but six hundred left and those unarmed and in great terrour because of the Philistines unlesse happely he went thither because it was his own city a place of greater strength and better assured unto him then Gilgal was Vers 17. And the spoilers came out of the camp of the Philistines in thru companies c. These were sent out to spoil the countrey and to fetch in booty to the camp and therefore they went out three severall wayes one to Ophrah a city of Benjamin Josh 18.23 that lay southwest from Michmash the other to Bethoron a city of Ephraim Josh 16.3 that lay northwest and the third toward the valley of Zeboim that is the desert of Jordan which was eastward Vers 19. Now there was no smith found throughout all the land of Israel for the Philistines said Lest the Hebrews make them swords or spears This they did after they had disarmed them and for the same cause it may well be that Nebuchadnezzar carried away all the craftsmen and smiths out of the land of Israel 2. Kingâ— 24.14 And he carried away all Jerusalem and all
was for his brethren though he sojourned at that time in the land of the Philistines Vers 6. As I happened by chance upon mount Gilboa behold Saul leaned upon his spear c. By the relation we have of Sauls death in the last chapter of the former book it is evident that Saul killed himself and that many severall passages in the relation which this Amalekite here makes of his death were merely feigned by him that he might the more ingratiate himself to David For first it is expressely said that Sauls armour bearer killed not himself till he saw that his Lord and master was dead vers 5. When his armour-bearer saw that Saul his master was dead he fell likewise upon his sword and died with him Secondly It is no way probable that after Saul had been first so sorely wounded by the Philistine archers that he could not get away from those that pursued him and then thrust through by himself with his own sword he should still be able to talk with the Amalekite Thirdly If he were so loth to be killed by the uncircumcised Philistines why should he desire an uncircumcised Amalekite to kill him And fourthly whereas this Amalekite pretends here that he was fallen upon his spear which he had thrust into his body for so those Expositours understand these words Saul leaned upon his spear that hold that this Amalekite killed him and that therefore he desired him to stand upon him vers 9. to wit to force the spear through his body that so he might die this could not be for it is expressely said 1. Sam. 31.4 That Saul thrust himself through with his sword and not with a spear Saul took a sword and fell upon it it seems therefore that this Amalekite lighting upon Saul when he lay dead in the field he apprehended that if he should carry the first tydings of Sauls death to David who was by generall fame known to be the man whom Samuel had anointed to succeed Saul in the throne and together with those tidings Sauls crown and bracelets he should not misse of some fair reward for the present and some great preferment afterward and so thereupon away he went presently to find out David onely withall as supposing that this would endear him the more to David and make his reward the greater he resolved to adde this lie besides to wit that he found him leaning upon his spear as not being able to stand because of the deadly wounds the archers had given him and being intreated by him to kill him and so to put an end to his misery he did what he desired of him vers 10. I stood upon him saith he and slew him Vers 9. Stand I pray thee upon me and slay me for anguish is come upon me c. Some translate this last branch as it is in the margine of our bibles my coat of male or my embroidered coat hindereth me that my life is yet whole in me and accordingly they conceive that the reason that Saul alledges why he lay in such extremitie and yet could not die but continued heart whole as we use to say was because his coat of male or his embroidred coat hindred the spear from passing through his body and that thereupon he desired this Amalekite to stand upon him to wit to force the spear through him and so to slay him but because there is no likelihood that Saul would attempt to kill himself in that manner when he had a coat of male or any other garment on that should hinder the spear from piercing through him I rather approve of that translation in our bibles Stand I pray thee upon me and slay me for anguish is come upon me c. and then by standing upon him he meant onely that he should stand over him and slay him the very same that is else where expressed by a like phrase of falling upon men to slay them as verse 15. of this chapter where David enjoyned one of his young men to slay the Amalekite David called one of the young men and said Go near and fall upon him and he smote him that he dyed Vers 11. Then David took hold of his clothes and rent them c. See the note Gen. 37.29 Vers 12. And they mourned and wept and fasted untill even for Saul and for Jonathan c. Though Saul was Davids enemie and with an implacable hatred did continually persecute him yet he was the Lords anointed and had been a valiant defender of Israel and besides the uncircumcised enemies of Gods people were like to insult over them because of this victorie and to blaspheme the name of God and this grievous calamitie that was fallen upon them was a signe of Gods wrath against the whole people and therefore no marvell though David mourned bitterly not onely for Jonathan but also for Saul and for the people of God Vers 13 And David said unto the young man that told him Whence art thou c. He had before told David how he had answered Saul when he asked him this very question to wit that he was an Amalekite but it seems David disturbed with the tidings he had brought him minded it not and so asked him again whence he was and accordingly he answered again I am the sonne of a stranger an Amalekite and lived amongst the Israelites though he were not of that nation Vers 16. And David said unto him Thy bloud be upon thy head c. See the note Lev. 20.9 Vers 18. Also he bad them teach the children of Judah the use of the bow Besides upon occasion of this heavy overthrow which made David compose this mournfull ditty wherein Saul and Jonathan were overcome and slain by the archers amongst the Philistines David took order that his people should be taught the use of the bow and perhaps indeed as some think this might be one end why David composed this dittie that being used frequently in the tribe of Judah it might stirre them up to labour to be expert in the skill of shooting Behold it is written in the book of Jasher This seems to have been a generall Chronicle of the memorable acts of this nation which was continued from time to time by the prophets See Josh 10.13 Vers 19. How are the mighty fallen This clause is three severall times repeated to wit here and vers 25. and 27. as is usuall in songs Vers 20. Tell it not in Gath publish it not in the streets of Askelon lest the daughters of the Philistines rejoyce c. This is onely a poeticall expression of Dauids desire that it might not be or a bemoaning of that which he knew would be for he knew that the Philistines would rejoyce and make great triumph for this and at such times the women used to go forth with musick and songs See the note 1. Sam. 18.6 Vers 21. Ye mountains of Gilboa let there be no dew neither let there be rain upon you c. This is also
with all the servants of his Lord. That is with the kings guard whose custome it was to watch at the doore of his house all night Vers 11. And Vriah said unto David The ark and Israel and Judah abide in tents c They used in perillous warres to carry the ark with them into the camp both as a testimony of Gods presence and that they might ask counsel of God as occasion served as is evident 1. Sam. 4.4 and 14.18 and therefore the most of Expositours conceive that accordingly at this time the ark was with Joab in the camp at the siege of Rabbah and that this was the reason why Uriah spake of the arks abiding in tents together with Israel and Judah but yet because it seems not probable that they would carry the ark the signe of Gods presence amongst his people out of the land of Canaan into the countrey of the Ammonites I should rather think that being to speak of the abiding of Israel and Judah in tents in regard that the ark was also in the tent which David had set up for it chap. 6.17 Therefore onely it is that he joyns the ark with Israel and Judah The ark saith he and Israel and Judah abide in tents and my Lord Joab and the servants of my Lord are encamped in the open fields shall I then go into mine house to eat and to drink and to lie with my wife c. But however the drift of these words is evident to wit that Uriah herein rendred a reason why he would not go home to his house namely because he judged it unfit and unreasonable that he should take his ease and pleasure whilest his Generall and his brethren lay abroad in continuall danger in the open fields and then besides there was withall in these words by the providence of God a secret check given to David that Uriah should make conscience of taking pleasure with his own wife at a time when the people of God were in continuall danger and yet David had not scrupled at that very time to satisfie his lust with the wife of Uriah Vers 13. And when David had called him he did eat and drink before him and made him drunk It is not probable that Uriah that had so resolutely refused to feast and frolick with his wife would yeild to do that with the king which he had refused to do with his wife onely when David had invited him to his table he thought it too much to reject the kings favour and therefore resolved to yeild herein to the kings commandment no further then might stand with his resolved course of austerity fully purposing not to let loose himself to any delight or freedome in eating or drinking but we see the event by degrees he was overtaken and eâ—snared contrary to what he had purposed with himself and so was made drink which was that David aimed at hoping that when he was heated with wine he would then go home to his wife which hitherto he had refused to do And at even he went out to lie on his bed with the servants of his lord but went not down to his house He went not to sleep as the night before at the doore of the kings house vers 9. to wit because he had drunk too freely but yet he went not home to his wife but lay in the court amongst the kings houshold servants so that though he were a little overgone with excesse yet he still remembred and stuck to his former resolution of not going home to his wife A passage very observable whilest David used all his skill to get him home doubtlesse his wife was not wanting to act her part too it cannot be thought but that she sent and came to him again and again and solicited him earnestly to come home to her for it much concerned her and yet all this could not move him even when he was drunk he would not home to his house for whence was this doubtlesse there was a secret hand of Providence in it it is like enough he was displeased that he was so causelessely taken off from that noble enterprise of the siege of Rabbah and deemed it unfitting as he had said before to take his pleasure whilest his brethren and fellow souldiers were in such hard service but yet considering how many means were used to overcome him we may well conclude that there was a speciall hand of Providence in the firmnesse of his resolution the Lord intending hereby to counterplot David and not to suffer him to smother his sinne as he desired to have done Vers 16. He assigned Uriah unto a place where he knew that valiant men were To wit that he might be slain by them as David had in his letter commanded There was no reason given in the letter why this plot must be laid for his life it was sufficient to Joab that the king commanded it he knew how much advantage it might be to him to have the favour of his prince and what danger there might be in opposing his commands and therefore he stuck not at doing what he had enjoyned yea and perhaps too remembring what himself had done in the murder of Abner he was the more willing that David should be involved in the same sinne as thinking that he would be the readier to pardon him when himself was become guilty in the sâ—e kind Vers 21. Whâ— smote Abimelech the sonne of Jerubesheth That is Gideon who was called Jerubbaal Judges 6.32 Vers 25. Let not this thing displease thee for the sword devoureth one as well as another c. The time was when Davids conscience smote him for cutting off tho lap of Sauls garment though he was his deadly enemy and yet now his heart being hardened upon his adultery with Bathsheba he could sleight the murder of Uriah and many other of Gods people slain by his means as if it had been a matter of nothing Vers 26. And when the wife of Vriah heard that Uriah her husband was dead she mourned for her husband Considering what shame would have fallen upon her if her husband had lived and the hope she might well conceive of becoming now the wife of so great a Prince as David was we may well think that she was inwardly glad of these tidings but yet the better to conceal her sinne she would not omit the customary wayes that were used in those times of mourning for her deceased husband Vers 27. But the thing that David had done displeased the Lord. This is added to shew the vanity of Davids comforting himself in what was done he chuckered himself now as concluding that now the shame he feared would be prevented and so all would be well But saith the text the thing that David had done displeased the Lord and this he found to be bitternesse in the end little cause had he therefore to be so well satisfied with the secresie of his sinne the Lord being so highly offended with him CHAP. XII
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
did not overwhelm him with his terrours and judgements notwithstanding his cowardise in withdrawing himself from the work of his calling but was content to deal with him in such a gentle and gracious manner as at present he did Secondly to strengthen his faith in Gods protection by letting him see that God who had all the creatures at his command was able if he saw cause to destroy and consume all his enemies even in a moment And thirdly to instruct him how he was purposed to deal with his enemies thereby to appease the griefe and discontent of his spirit concerning them and then a chief part of the significancie of this apparition must consist in this that God was not in the wind nor in the earthquake nor in the fire as is noted vers 11.12 namely that though the Lord were of infinite power to destroy all his wicked adversaries and could by divers terrible and unresistable judgements punish Ahab and Jezebel and other his proud persecutours yet he would rather still deal with them according to his wonted long suffering and patience by the still and gentle voice of the ministery of his prophets or happely that though he could sweep them away instantly with his judgements yet rather he would effect their ruine in his good time in a more secret hidden and tacit way Yea and fourthly it is not improbable which some also adde that hereby likewise was signified that Gods saving manifestation of himself is not to be expected in the terrours of the law but in the still and gracious voice of the Gospel Vers 13. He wrapped his face in his mantle and went out and stood in the entring in of the cave The Lord did before enjoyn Elijah to come up out of the cave and to stand upon the mount before him vers 11. and no doubt he went immediately up at least to the mouth of the cave else could he not have seen the fire that passed before the Lord but yet it seems there he stayed and kept himself somewhat inward till knowing that with that still small voyce the Lord would appear to him he then went out to the very entring in of the cave onely withall casting his mantle about his face which he did out of an awfull fear of Gods majesty as Moses did Exod. 3.6 concerning which see the notes there There came a voice to him and said What doest thou heare Elijah The very same question that God had propounded to him before he now propounded again either thereby to let him know that it was he that now spake again to him or that his former reply was no sufficient excuse for his deserting those propheticall employments to which God had called him or else that Elijah returning the same answer that he had formerly given him the Lord might thence take occasion to give him that further satisfaction concerning his fears and directions what he should do which now he intended him Vers 15. Anoint Hazael to be king over Syria c. We reade that Elisha foretold Hazael that he should be king of Syria 2. Kings 8.13 and that a young Prophet by Elishaes directions did long after this anoint Jehu king of Israel 2. Kings 9.1 6. and here in the following words is expressed that Elisha was called to be a Prophet by the casting of Elijahs mantle upon him vers 19 20 21. but that Hazael or Elisha were ever anointed we reade not nor that Jehu was anointed by Elijah and hence the most Interpreters do hold that by anointing here is meant onely the designing of them to their offices and that this Elijah did to Hazael and Jehu by appointing Elisha to do it when he was gone and to Elisha by casting his mantle upon him whereupon he had presently the gift of prophesie that unction of Gods spirit whereof the outward anointing was a signe But rather I think we may say that Elijah did what now he was enjoyned that is that he did indeed anoint Hazael Jehu an Elisha though it be not expressed and indeed to what end was Elijah now presently to go to Damascus if it were not to anoint Hazael Vers 17. Him that escapeth the sword of Hazael shall Jehu slay Though Israel suffered most of Hazaels crueltie in the latter dayes of Jehu 2. Kings 10.32 In those dayes the Lord began to cut Israel short and Hazael smote them in all the coasts of Israel and in the dayes of Jehoahaz his sonne 2. Kings 13.1 3. yet in the dayes of Joram the sonne of Ahab before Jehu did Hazael begin to afflict Israel as is evident by the battel which Joram fought with Hazael 2. Kings 8.28 Now with respect to this it is said here that him that escapeth Hazaels sword shall Jehu slay And him that escapeth from the sword of Jehu shall Elisha slay That is say the most Expositours by threatning them and adjudging them by a propheticall spirit to those calamities and to that destruction which afterward fell upon them and indeed we find the like expressions which upon this ground the Lord elsewhere useth concerning his Prophets as Jer. 1.10 See I have this day set thee over the nations and over the kingdomes to root out and to pull down and to destroy and to throw down to build and to plant and Hos 6.5 Therefore have I hewed them by the prophets I have slain them by the words of my mouth Some Expositours adde further that these words are particularly intended concerning those children of Beth-el that were torn by two she beares immediately upon Elishaes cursing them in the name of the Lord 2. Kings 2.24 and concerning those that died of the famine that was in Samaria which it seems indeed Elisha had beforehand threatened should come upon them because the king was so enraged against the Prophet for it God saith he do so and more also to me if the head of Elisha the sonne of Shaphat shall stand on him this day But because these things were done before the dayes of Jehu and these words seem plainly to speak of something to be done after Jehu had begun to execute Gods wrath upon them him that escapeth from the sword of Jehu shall Elisha slay I rather think that this is meant of some other judgements not expressed in the story which upon the prophecying or prayers of Elisha did after that fall upon the idolatrous Israelites yea perhaps the people might be wonne by Elisha to do some execution upon the Baalites as they were formerly by Elijah 1. Kings 18.40 Vers 18. Yet have I left me seven thousand in Israel c. That is many thousands that have not worshiped Baal and this is added to comfort Elijah concerning that complaint of his I even I onely am left vers 14. because they used not onely to bow and kneel before their idols but also to kisse them according to that Hos 13.2 Let the men that sacrifice kisse the calves or if they could not come so near their idol-gods
Elisha had afforded the kings in their distresse chap. 3.16 c. had brought him into great credit at court And she answered I dwell among my own people In this answer is implyed that she needed not his help in this kind as intimating First that she lived contentedly and was not ambitious of any better condition then that she enjoyed in a private quiet life amongst her own neighbours Secondly that she lived peaceably not having occasion to complain or seek relief from higher powers not amongst enemies but neighbours and friends in a mean condition nor so high as to be envied nor so low as to be trodden on Thirdly that if she should have occasion to seek help she could not want friends that would do what one man may do for another yet afterward it was well she found a friend in court chap. 8.3 4. to wit when Gehazi obtained that her land should be restored to her Vers 14. And he said What then is to be done for her That is when Gehazi brought back to Elisha this answer of the Shunamites he asked Gehazi what else then there was wherein they might gratifie her wherein also it is well worth the noting that though Elisha were so great a prophet yet he would vouchsafe thus to consult and advise with his servant Vers 15. And when he had called her she stood in the doore To wit as out of modesty she would not presently rush into the prophets chamber though it were in her own house but stood at the doore till either he should come out to her or call for her in Vers 16. And he said About this season according to the time of life thou shalt embrace a sonne This phrase thou shalt embrace a sonne implyed not onely the birth of the child but also the safety of the child and mother the time is expressed much in the same words as in the promise that was made to Abraham concerning the birth of Isaac Gen. 18.10 of which see the note there Nay my lord thou man of God do not lie unto thine handmaid As if she had said O that God would grant that it might be so but my lord thou man of God do not deceive thy handmaid with vain hopes she knew well that the holinesse of the prophet could not stand with wilfull lying yet perhaps she might feare it was spoken for tryall onely and therefore as being divided betwixt hope and feare she desires to be satisfied whether she might assure her self of what he had promised for so it is expressed vers 28. Then she said did I desire a sonne of my lord did I not say Do not deceive me Vers 21. And she went up and laid him on the bed of the man of God c. All this she did either as hoping the child might be restored to life by being laid upon the prophets bed or rather thereby to hide this occasion of grief from her husband and family lest they should hinder her in her intended designe of going to the prophet as confidently hoping by the prayers of that prophet on whose bed she had laid her dead child to receive him restored to life again and perhaps the rather because she had heard how Elijah had restored to life a widows dead child 1. Kings 17.21 Vers 23. And he said Wherefore wilt thou go to him to day it is neither new moon nor sabbath c. This he saith because on those dayes they did usually go to the prophets to be instructed and seldome at other times which made him wonder why she should desire to go now and hereupon she answered It shall be well as if she had said do not trouble your self my journey doubtlesse shall be for good and therefore I pray give way to it Vers 26. Run now I pray thee to meet her and say unto her Is it well with thee Because she came in such haste at an unusuall time he feared something was amisse with her Is it well with the child and she answered It is well This she spake as it were to cut off her speech with Gehazi and as hastening to speak with Elisha himself and withall happely as perswading her self that this which God had done would be for good Vers 27. And when she came to the man of God to the hill she caught him by the feet Transported with the vehemency of her passion she fell down upon the ground and cast her arms about his leggs thereby expressing both first the reverent respect she bare to him as the disciples did when they cast their arms about Christs feet Matth. 28.9 secondly the unsupportablenesse of her sorrow and thirdly the vehemency of her desire to obtain help by his means in whom all her refuge and hope was and that she was resolved not to leave him till he had satisfied her desire as she expresses her self afterward vers 30. As the Lord liveth and as thy soule liveth I will not leave thee But Gehazi came near to thrust her away As apprehending that this uncouth carriage of her self towards the prophet was neither seemly for her nor him Vers 28. Then she said Did I desire a sonne of my lord did I not say Do not deceive me That is why was a sonne given us of thy own motion when I asked no such thing yea when I desired that thou wouldest not deceive me with vain hopes if now my misery must be greater by losing him then it would have been by remaining childlesse had I offended by too violent desire of a child I might have judged that to have been the cause why my child is now again taken away but being given freely without any request of mine why am I now so soon deprived of him Vers 29. Then he said to Gehazi Gird up thy loynes c. As they used to do in those countreys where they used long garments when they meant to make hast and for the same cause he is enjoyned not to stay to salute any body by the way Some think the cause of this enjoyned haste was to prevent Gehazies vain-glorious imparting of the businesse he was sent about to any body he should meet with by the way which might have proved a hinderance to the working of the miracle but that which others say is farre more probable namely that it was onely to make sure that the child might be restored to life before his death came to be known in the family that so the fathers grief might be prevented and the miracle withall might be concealed Vers 30. And the mother of the child said As the Lord liveth and as thy soul liveth I will not leave thee Though she did not oppose nor distrust altogether the course which Elisha had taken for the raising of the child for had she not given Gehazi the key of the prophets chamber wherein she had locked up the dead child vers 21. how could he have come at him to lay the prophets staffe upon his face yet as
being a child girded with a linen Ephod See the note above vers 11. Vers 19. Moreover his mother made him a little coat and brought it to him from yeare to yeare c. During his childhood when as yet he could do but little service in the Tabernacle his mother thought it requisite to supplie him with clothes the rather that she might yearly bring him some small pledge of a mothers love Vers 21. And the Lord visited Hannah so that she conceived and bare three sonnes and two daughters Thus for that one sonne which she had given to the Lord the Lord gave her three sonnes and two daughters more and that too immediately upon Elies blessing them to shew how powerfull the prayers are of such as Eli was vers 20. it is said Eli blessed Elkanah and his wife and said The Lord give thee seed of this woman for the loan which is lent to the Lord and then immediately after follows And the Lord visited Hannah so that she conceived c. Vers 22. Now Eli was very old and heard all that his sonnes did unto all Israel and how they lay with the women c. That is he heard both of the wrong they did unto all Israel in the matter of their sacrifices and likewise of that particular villanie of theirs in lying with the women that assembled at the doore of the Tabernacle of the congregation It is very hard to say what these women were with whom the sonnes of Eli committed this lewdnesse first some hold that they were certain devout women that withdrawing themselves from all worldly employments and secular affairs did give up themselves wholly to the service of God in the Tabernacle there to spend their time in fasting and prayer and other holy duties both day and night of which sort they say that prophetesse Anna was one of whom it is said Luke 2.37 She was a widow of about fourescore and foure years which departed not from the Temple but served God with fastings and prayers night and day secondly others hold that they were certain women that did assemble together in their turns some in one course and some in another for some services in the Tabernacle that were proper for them to do as washing and spinning and so had their abode for that purpose in some places adjoyning to the Tabernacle and did attend at the doore of the Tabernacle to receive directions from the Priests as there was occasion thirdly others say that they were the women that after child-bearing came to be purified according to the Law who being accompanied when they came with a great many of their neighbours and friends that went along with them it is therefore said that they assembled by troops as the word in the Original signifieth at the doore of the Tabernacle of the congregation and lastly others think that it is meant generally of all those women that in the forwardnesse of their zeal and devotion did flock together daily at the doore of the Tabernacle to offer sacrifices and to perform other duties of Gods worship and service and indeed considering that the same phrase is used concerning those women that came flocking in to bring their looking-glasses for the service of the Tabernacle at which time there could not be any such companies of women that had either consecrated themselves to the perpetuall service of God in the Tabernacle or that came up in their courses to be helpfull in their way to the ministers of the Tabernacle and that because the Tabernacle was not then built Exod. 38.8 And he made the laveâ— of brasse of the looking-glasses of the women assembling which assembled at the doore of the Tabernacle of the congregation I do the rather think it is meant of all such women generally as came in freely and frequently to serve God in the Tabernacle and that many of these were seduced by these varlets as they got opportunity of any privacy with them and drawn to lie with them and that in Gods house a wickednesse the more abominable too because they had wives of their own chap. 4.19 As for the mention that is here made of Elies age Now Eli was very old and heard all that his sonnes did c. I conceive there are two reasons why this is expressed first to intimate why he himself never took notice of these vilde pranks that his sonnes played being very aged and so not being able frequently to attend himself upon the service of the Tabernacle he never knew of these things till others told him of it and secondly as an aggravation of his affliction in the wickednesse of his sonnes that it fell upon him in his old age to heare such tydings of his sonnes would have been a burthen heavy enough to have been born when he was in his full strength but in his old age when the grassehopper is a burden as Solomon saith Eccles 12.5 to have such milstones fall upon him must needs crush him Vers 23. And he said unto them Why do you such things c. Thus he reproveth his sonnes for their sinnes but herein lay the sinne of Eli that knowing them guilty of such horrid abominations he thought it enough to reprove them and that so gently too Nay my sonnes for it is no good report that I heare c. For such villanies as these of his sonnes that were now discovered to him he could have done no lesse in justice then to have turned them out of the priesthood yea to have cut them off from the people of God and therefore instead of that just severity thus mildly to admonish them onely was certainly a grievous sinne and indeed it discovered plainly he had alwayes marred them with too much indulgence so that it is no wonder though the Lord were highly offended with him Vers 24. Ye make the Lords people to transgresse If we reade this clause as it is in the margin of our bibles Ye make the Lords people to cry out it is doâ—btlesse then meant of the complaints and outcries of the people against them for their abominable wayes but if we reade the words as they are in our text Ye make the Lords people to transgresse the meaning is that they did not onely sinne themselves but also caused the people to transgresse and so were guilty as much as in them lay of helping to destroy their souls also to wit partly in that they imitated their evil example and partly in that they forbore to bring their sacrifices to the Lord being offended at their ill managing those sacred services as is before noted verse 17. Vers 25. If one man sinne against another the Judge shall judge him but if a man sinne against the Lord who shall intreat for him That is though all the friends he hath should joyn together and intreat they shall not be able to make his peace This speech of Eli to his sonnes is somewhat difficult and is diversly expounded some understand it thus