the crime to sin in the presence of the Judge and have wept before him saying Why came we forth out of Egypt o Why did God do us such an injury why did we so foolishly follow and obey him in coming forth 21 And Moses said * Exod. 3â—… 〈◊〉 chap. 1. 45. The people amongst whom I am are six hundred thousand footmen p Fit for war Exod. 12. 37. besides women children c. That Moses speaks this as doubting or distrusting Gods words is evident enough from ver 22 23. And that Moses was not remarkably punished for this as he was afterward for the same sin Numb 20. next to Gods good pleasure may be imputed to the different circumstances of this and that sin this was the first great offence of this kind and therefore more easily passed by that was after warning and against more light and experience This seems to have been spoken secretly in Moses his breast that openly and publickly before the people and to their scandal and therefore it was fit to be openly and severely punished to prevent the contagion of that example and thou hast said I will give them flesh that they may eat a whole month 22 Shall the flocks and the herds be slain for them to suffice them q Will they be sufficient for them or where shall they have more or shall all the fish of the sea be gathered together for them to suffice them 23 And the LORD said unto Moses * Isa. 50. 2. and 59. 1. Is the LORDS hand waxed short r i. e. Less able to work such great and glorious miracles as I have done thou shalt see now whether my word shall come to pass unto thee or not 24 And Moses went out s Out of the tabernacle into which he entred to receive Gods answers from the Mercy-seat Numb 7. 89. and told the people the words of the LORD and gathered the seventy men t Either they are called seventy from the stated number though two of them were lacking ver 26. as the Apostles are called the twelve Mat. 26. 20. when one of that number was absent or he is said to have gathered them when he gave command to gather them of the elders of the people and set them round about the tabernacle u Partly that the awe of God might be imprinted upon their hearts that they might more seriously undertake and more faithfully manage their high employment partly to gain them the more authority and respect from the people and principally because that was the place where God manifested himself and gave his blessings and therefore there he would bestow his spirit upon them 25 And the LORD came down in a cloud and spake unto him and took of the spirit that was upon him and gave it unto the seventy elders and it came to pass that when the spirit rested upon them x i. e. Not onely moved them for a time but took up his settled abode with them because the use and end of this gift was not temporary but perpetual they prophesied y i. e. Discoursed of the word and works of God in a singular and marvellous manner as the Prophets did So this word is used 1 Sam. 10. 5 6. Ioel 2. 28. Act. 2. 17. 1 Cor. 14. 3. Yet were they not hereby constituted Prophets or teachers but civil Magistrates and Rulers who together with the spirit of government which is here sufficiently implied received also the spirit of Prophecy as a sign and seal both to themselves and to the people that God had called them to that employment and would be with them in it as it was with Saul upon the same occasion 1 Sam. 10. 10. and †Gr. added or â—…ded no 〈◊〉 did not cease ‖ Either for that day they continued in that exercise all that day and it may be all the night too as it is said of Saul 1 Sam. 19. 24. or afterwards also to note that this was a continued gift conferred upon them to enable them the better to discharge their Magistracy which was more expedient for them then for the Rulers of other people because the Iews were under a Theocracy or the government of God and even their civil controversies were decided out of that word of God which the Prophets expounded and in their wilderness condition they had frequent occasions of seeking counsel from God which was the work of Prophets and they were to determine all things agreeably to the mind and will of God which therefore they were obliged to study Others translate the words and they added not so the sence is They prophecyed onely this day for an assurance of vocation to and due qualification for their work but afterwards they prophecyed no more the gift of prophecy ceased in them and onely the spirit of government rested upon them 26 But there remained two of the men in the camp z Not going to the Tabernacle as the rest did either modestly declining that high employment from an humble sence of their own insufficiency as Saul did 1 Sam. 10. 22. or not having sufficient or seasonable notice to repair thither or being detained in the camp and in their dwellings whether by uncleanness or sickness or some urgent occasion not without Gods special providence that so the Miracle might be more evident and their call and authority more unquestionable to all the people the name of the one was Eldad and the name of the other Medad and the spirit rested upon them and they were of them that were written a To wit in a book or paper by Moses who by Gods direction nominated the fittest and worthiest persons but went not out unto the tabernacle and they prophesied in the camp 27 And there ran a young man and told Moses b Fearing least his authority should be diminished by their prophesying and thereby as by the signal given at this time taking authority to themselves without his knowledge and consent and said Eldad and Medad do prophesie in the camp 28 And Joshua the son of Nun the servant of Moses one of his young men c Or one of his choice ministers a chosen or excellent person which may be emphatically added to note that even great and good men may mistake and mis-judge about the works of God Or from his youth as the words will bear and the Chaldee Syr. c. render it So it may be added as a reason why Ioshua above others was concerned for Moses his honour and authority answered and said * See Luk. 9. 49. My lord Moses forbid them d He seared either schisme or sedition or that by their usurpation of authority independently upon Moses and separately from him his power and esteem might be lessened as the next words shew 29 And Moses said unto him Enviest thou for my sake e Art thou grieved because the gifts and graces of God are imparted to others
desparing sinners sometimes cry out that their sins are greater than God can pardon as some translate Cains words Gen. 4. 13. And since power is applied to Gods wrath in punishing sin Rom. 9. 22. why may it not as well be attributed to Gods mercy in forgiving it Especially if it be considered that even in men revenge is an act of impotency and consequently it must needs be an act of power to conquer their passions and inclinations to revenge and to pardon those enemies whom they could destroy according as thou hast spoken saying 18 The LORD is * Exod. 34. 6. Psal. 103. 8. long-suffering and of great mercy forgiving iniquity and transgression and by no means clearing the guilty * Exod. 20. 5. and 34. 7. visiting the iniquity of the fathers upon the children unto the third and fourth generation a These words may seem to be very improperly mentioned as being a powerful argument to move God to destroy this wicked people and not to pardon then It may be answered that Moses useth these words together with the rest partly because he would not sever what God had put together and partly to shew that he did not desire a full and absolute pardon but was willing that God should execute his vengeance upon the principal authours of this rebellion and leave some character of his displeasure upon all the people as God did but onely that God would not disinherit them ver 12. nor kill all the people as one man ver 15. nor destroy them both root and branch because he had promised not to extend his wrath against them in punishing their sins beyond the third and fourth generation But the truer answer seems to be that these words are to be translated otherwise and in destroying he will not utterly destroy though he visit the iniquity of the fathers upon the children unto the third and fourth generation Of which see the notes on Exod. 34. 7. where all this verse is explained 19 Pardon I beseech thee the iniquity of this people according unto the greatness of thy mercy and as thou hast forgiven this people from Egypt even ‖ Or hitherto until now b After many and great provocations shew thy self still to be the same sin-pardoning God 20 And the LORD said I have pardoned according to thy word c So far as not utterly to destroy them as I threatned ver 12. and thou didst fear and beg the prevention of it ver 15. 21 But truly as I live * Psal. 72. 19. all the earth shall be filled with the glory of the LORD d i. e. With the report of the glorious and righteous acts of God in punishing this rebellious people in manner following That this is the true sence appears both from the particle of opposition and the solemn introduction of them But truly as I live and from the following verses because all these men c. which come in without any note of opposition and have a manifest relation to and connexion with this verse 22 Because all those men which have seen my glory c i. e. My glorious appearances in the cloud and in the Tabernacle and my miracles which I did in Egypt and in the wilderness and have tempted me now these ten times f i. e. Many times A certain number for an uncertain as Gen. 31. 7. Levit. 26. 8. Iob 19. 3. Though some reckon ten times precisely wherein they did eminently provoke God and have not hearkened to my voice 23 * Deut. 1. 35. Psal. 95. 11. and 106. 26. Heb. 3. 17. †Heb. if tâ—…ey see the land Surely they shall not see the land which I sware unto their fathers neither shall any of them that provoked me see it 24 But my servant * Josh. 14. 6 8 9. Caleb g Ioshua is not here named because he was not now among the people but a constant attendant upon Moses nor was he to be reckoned as one of them any more than Moses and Aaron were because he was to be their chief commander because he had another spirit with him h i. e. Was a man of another temper and carriage faithful and couragious not acted by that evil spirit of cowardize unbelief unthankfulness disobedience which ruled in his brethren but by the spirit of God and hath followed me fully i i. e. Universally and constantly in and through difficulties and dangers which made his partners halt him will I bring into the land whereinto he went k In general Canaan and particularly Hebron and the adjacent parts Ios. 14. 9. and his seed shall possess it l Or shall expell it i. e. its inhabitants the land being oft put for the people of it Compare Ios. 8. 7. and 14. 12. 25 Now the Amalekites and the Canaanites dwelt in the valley m Beyond the mountain at the foot whereof they now were ver 40. And this clause is added either 1. as an aggravation of Israels misery and punishment that being now ready to enter and take possession of the land they are forced to go back into the wilderness or 2. as an argument to oblige them more willingly to obey the following command of returning into the wilderness because their enemies were very near them and severed from them onely by that Idumâ—…an mountain and if they did not speedily depart their enemies would hear of them and fall upon them and so the evil which before they causelesly feared would come upon them they their wives and their children would become a prey to the Amalekites and Canaanites because God had forsaken them and would not assist nor defend them The verse may be rendred thus And or But for the present the Amalekite and the Canaanite dwell in the valley therefore which particle is here understood as it is in other places to morrow turn ye c. Though some knit these words to the former and read the place thus Caleb and his seed shall possess it to wit the land near Hebron and also the land of the Amalekites and of the Canaanites that dwell in the valley Quest. But how are the Canaanites said to dwell in the valley here when they dwelt in the hill ver 45. and by the sea-coasts Numb 21. 1 Ans. 1. Part of them dwelt in one place and part in other places 2. The word Canaanite may here be understood more generally of all the inhabitants of Canaan to morrow turn ye and get ye into the wilderness by the way of the Red-sea n i. e. That leadeth to the Red-sea and to Egypt the place whither you desired to return ver 3 4. 26 And the LORD spake unto Moses and unto Aaron saying 27 How long shall I bear with o Or pardon as ver 19 20. or spare which words are necessarily and easily understood It is a short and imperfect speech which is frequent in case of anger as Exod. 32. 32. Psal.
were recollecting himself in a pathetical Prosopopoeia q. d. Where is he Where am I with my former bowels that moved me to help them of old that I should now turn to be their Enemy Or Is my hand shortned that I cannot do it And so in the following verses he gives a particular description how kind he had been to them formerly the times mentioned v. 9. and thus God seems to work upon himself the days †Heb. of eternity of old Moses and his people h Or what great things he had done for them by Moses saying Where is he that * Exod. 14. 30. Jer. 2. 6. brought them up out of the sea i Here God speaks of himself as in the former clause viz. that divided the Sea for them being one of the greatest Miracles that ever God wrought for his People it is therefore frequently mentioned by way of encouragement to them when they are in sore troubles with the ‖ Or Shepherds as Psal. 77. 20. shepherd k Or Shepherds viz. Moses that brought out his People as a Shepherd doth his Flock He and Aaron are both joyned Psal. 77. 20. of his flock Where is he that * Neh. 9. 20. put his holy spirit l i. e. Those Abilities and Gifts wherewith God furnished Moses as properly proceeding from the Spirit he can do the like again and qualifie Instruments for his work within him 12 That led them by the right hand m viz. The Strength and Power that God gave to Moses expressed by the Right hand that being usually esteemed the stronger Psal. 16. 8. 20. 6. Or the Rod in his Right hand by which understand also all the wonders that he did for them in Egypt of Moses with his glorious arm n Or that Arm wherewith God gained to himself so much glory being alway present at the Assistance of Moses Deut. 4. 34. Or Moses his Right Hand led by God's glorious Arm as Parents lead their Children that God may have all the glory in the using of his Instruments * Exo. 14. 21. Josh. 3. 16. dividing the water o The Red Sea Exod. 14. 21. and also Iordan Iosh. 3. 15 16. before them to make himself an everlasting name p With reference both to his Power and Providence as respecting either his Aim and End in doing what he did or the Effect of it when it was done It got him Renown 13 That led them through the deep q Shewing that God did not dry up the shallow places but the very depth of the Sea the very Channel which is the deepest part Or between those heaps of waters that stood up as a wall on each side of them which might make it seem terrible and therefore it is ascribed to their Faith Heb. 11. 29. as an horse in the wilderness r Or Plain for so Wilderness is sometimes taken and may be here 〈◊〉 by comparing it to a Valley in the next verse viz. with as much safety as the Horse runs up and down in the plain ground Or with as much ease and tenderness as an Horse led by the Bridle not as men affrighted but soberly and orderly that they should not stumble s This may be taken Metaphorically they came to no harm Or Properly that though the Sea were but newly divided yet it was so dried that the mud as also the unevenness of the ground was not any occasion of their stumbling or their sticking in it probably so dried and smoothed by the wind that God sent as it were to prepare the way before them See Chap. 4. 3 4 5. 14 As a beast goeth down into the valley t A laden Beast goeth warily and gently down the hill or as a Beast goeth down to the vally for Grass that being a Mountainous Country or going down for going along so the word is used Isa. 38. 8. noting the evenness of their passage or alluding to their going down from the shore into that great Channel as the coming out of it is called a going up ver 11. now made through the Sea orderly and compoâ—…edly not like the Gadaren's Swine through consternation ready to break their necks for hast the spirit of the LORD u i. e. The Lord himself caused him to rest x Led them easily that they should not be over-travelled or â—…all down or come to any injury through wearâ—…ness thus 〈◊〉 〈◊〉 it chap. 31. 2. and thus God gave them rest from their enemies drowning of them in the Sea and in their safe conduct that they could not annoy or disturb them leading them till he found them a place for resting the word for 〈◊〉 and 〈◊〉 being much of a like notion Zech. 10. 6. pointing at their several rests by the way Num. 10. 33. or it may be read by way of Interrogâ—…tion as all the foregoing words and be the close of that inquiry and where is the Spirit that caused them to rest or he led them to Canaan the place of their rest so called 〈◊〉 12. 9. and Psa. 9â—… 11. so didst thou lead y The Prophet here by an Apostrople doth onely repeat the words in the name of the Jews that he had spake before ver 12. q. d. as thou didst then so maiest thou do again if thou pleasest thy people to make thy self a glorious name 15 * Deut. 26. 15. Look down from heaven z Now they or the Prophet begin to pray and expostulate with God and to argue both from the goodness of his nature and from the greatness of his works that he had done God sees every where and every thing but he is said to â—…ook down from Heaven because there is his throne whereon he siâ—…s in greatest Majesty and Splendor behold is added to note that he would not onely barely see and look on but that he would behold with regard and respect his poor people in Captivity and behold from the habitation of thy holiness a A description of heaven by a Periphrasis frequently used and explained Deâ—… 26. 15. and of thy glory Where is thy zeal b What is become of that love which of old would not leâ—… thee suffer thy people to be wronged chap. 37. 32. and thy strength c That Power of thine manifested in those valiant Acts which thou didst put forth for thy people Psa. 145 11 12. and 150. 2. see Ier. 14 9. ‖ Or the â—…titude the sounding * Jer. 31. 20. Hos. 11. 8. of thy bowels d By the sounding thereof may be understood those Sympathizing sighs and compassionate groans that proceed from the bowels when they are affected which being thought the subject of Pity are often by a Metonymy put for compassion and hence proceed those rumblings of the bowels occasioned by strong passions called yernâ—…ngs it is spoken of God after the manner of men Is all this shut up from me Thou that
of his way 27 And as they were going down to the end of the city Samuel said to Saul Bid the servant pass on before us k That thou and I may speak privately of the matter of the Kingdom Which Samuel hitherto endeavoured to conceal lest he should be thought now to impose a King upon them as before he denied one to them and that it might appear by the Lot mentioned in the next Chapter that the Kingdom was given to Saul by God's destination and not by Samuel's contrivance and he passed on but stand thou still ‡ Heb. to day a while that I may shew thee the word of God l i. e. A Message delivered to me from God which now I shall impart to thee CHAP. X. THen Samuel took a vial of oil and poured it upon his head a Which was the usual Rite in the Designation as of Priests and Prophets so also of Kings as 1 Sam. 16. 1 13. 1 King 1. 39. 2 King 9. 1 3 6. whereby was signified the pouring forth of the Gifts of Gods Spirit upon him to enable him for the Administration of his Office which he might expect and should receive upon the discharge of his Duty and kissed him b Partly in token of that Reverence which he did owe and that Subjection which he and all the People were shortly to perform to him whereof Kissing was a sign as Gen. 41. 40. 1 King 19. 18. and partly as a Testimony of his sincere Friendship and Affection to him and how far he was from envying his Successor in the Supreme Dignity and said Is it not because the LORD hath anointed thee to be captain over his inheritance c i. e. Over his own peculiar People Whereby he Admonisheth Saul that this People were not so much his as Gods and that he was not to Rule and Manage them according to his own will and pleasure but according to the will and mind of God 2 When thou art departed from me to day then thou shalt find two men by * Gen. 3â—… 19 20. Rachels sepulchre in the borders of Benjamin d In the way to Bethlehem Gen. 35. 19. which City was in Iudah and her Sepulchre might be either in Iudah or in Benjamin for the possessions of those two Tribes were bordering one upon another and oft intermixed together See Ios. 18. 11. at Zelzah and they will say unto thee The asses which thou wentest to seek are found and lo thy father hath left ‡ Heb. the business the care of the asses and sorroweth for you saying What shall I do for my son 3 Then shalt thou go on forward from thence and thou shalt come to the plain of Tabor e Not that at the foot of Mount Tabor which was far from these parts but another belonging to some other place or Man called Tabor and there shall meet thee three men going up to God to Bethel f Properly so called which was in Ephraim where there was a Noted High-Place famous for Iacob's Vision there Gen. 28. 19. where it is probable they Offered Sacrifices in this confused state of things when the Ark was in one place and the Tabernacle if not destroyed in another Or to the House of God i. e. to Kiriath-jearim where the Ark the habitation of God now was 1 Sam. 7. 1 2 16. one carrying three kids and another carrying three loaves of bread g Which might be Offered either by themselves as Levit. 2. 4. or with other Sacrifices and another carrying a bottle of wine h Which was poured forth in Drink-Offerings See Levit. 23. 13. Numb 15. 5. 4 And they will ‡ Heb. 〈◊〉 of peâ—… salute thee and give thee two loaves of bread i Two of those three designed for Sacrifice supposing they could easily procure a supply of other Loaves at Bethel But the more strange the Present was the more fit it was for a sign of Gods extraordinary Providence in Saul's affairs which thou shalt receive of their hand 5 After that thou shalt come to the hill of God k An Hill near Geba or Gibeah of Benjamin where a Garison of Philistines was 1 Sam. 13. 3. called here the Hill of God because it was a place Devoted to the Service of God either for Sacrifice this being an high place as it here follows or for a School or Colledge of Prophets where is the garison of the Philistines and it shall come to pass when thou art come thither to the city l Adjoyning to that Hill that thou shalt meet a company of prophets m By Prophets here and in such like places he understands Persons that did wholly Devote themselves to Religious studies and exercises such as Preaching Praying Praising of God c. For the term of Prophesying is not onely given to the most Eminent act of it viz. foretelling things to come but also to Preaching as Rom. 12. 6. 1 Cor. 14. 31 32. 1 Thess. 5. 20. and to the making or Singing of Psalms or Songs of Praise to God as 1 Chron. 25. 1 2 3. And they that wholly attended upon these things are oft called Sons of the Prophets which were commonly combined into Companies or Colledges as 2 King 2. 3 5. that they might more conveniently edify and assist one another in Gods work Which Institution God was pleased so far to Honour and Bless that sometimes he Communicated unto those Persons the knowledge of future things as 2 King 2. 3 5. coming down from the high place n Where either their habitation was or they had now been offering Sacrifice And although they used to perform this following exercise either in their Colledge or in the place of their Sacrifices yet now they did it in the descent of the Hill which probably was beside their Custome and therefore more proper for a sign to Saul of a more than ordinary hand of God towards him with a psaltery and a tabret and a pipe and a harp before them o Such Instruments of Musick being then used by Prophets and other persons for the exhileration and excitation of their spirits in Gods Service See 2 King 3. 15. and they shall prophesie p Either sing Gods Praises or speak of the things of God 6 And the Spirit of the LORD will come upon thee q Heb. will leap or rush upon thee to wit for a season So it may be opposed to the Spirits resting upon a man as Numb 11. 25. Isa. 11. 2. and thou shalt prophesie with them and shalt be turned into another man r i. e. Thou shalt be suddenly endowed and acted with another Spirit filled with skill of Divine things with Courage and Wisdome and Magnanimity and other qualifications befitting thy Dignity 7 And ‡ Heb. it shall come to pass that when these signs c. let it be when these signs s Which were certain evidences of Gods calling of him to
the Kingdom because they were all future contingencies which none but God could infallibly know or foretel are come unto thee ‡ Heb. do for thee as thy hand shall find that thou do as occasion shall serve thee t Heb. do what thy hand findeth to do i. e. As thou shalt have a Call and opportunity He doth not intend that he should take the Kingly Government upon him before his Call to it was known to and owned by the People which had been preposterous and dangerous but that he should dispose his mind to a readiness of undertaking any Publick Service when necessity required it and he should be called to his Office for God is with thee 8 And thou shalt go down before me to Gilgal and behold I will come down unto thee to offer burnt-offerings and to sacrifice sacrifices of peace-offerings * Chap. 13. 8. seven days shalt thou tarry till I come to thee u This though now mentioned and commanded yet was not immediately to be performed as is evident partly from the whole course of the Story which shews That Saul and Samuel and the People first met at Mizpeh v. 17 c. where Saul was chosen by God and accepted by the People as King and afterwards went to Gilgal once before the time here spoken of Chap. 11. 14 15. and partly by comparing this place with Chap. 13. 8 c. where we find Saul charged with the violation of this Command two years after the giving of it as appears from Chap. 13. 1 2. Qu. How then is this to be understood Answ. 1. This may be given as a standing Rule for Saul to observe while Samuel and he lived That in case of any great future difficulties as the Invasion of Enemies Saul should resort to Gilgal and call the people thither and tarry there Seven days which was but a reasonable and necessary time for the gathering of the People and for the coming of Samuel thither For though this be related as but once done Chap. 13. yet Iosephus affirms that it was to be constantly practised upon all such occasions And Gilgal was chosen for this purpose as a very fit place partly because that place was famous for the solemn renewing of the Covenant between God and Israel Ios. 4. and for other eminent instances of Gods favour to them the remembrance whereof was a notable confirmation of their Faith and partly because it was a very convenient place for the Tribes within and without Iordan to assemble and consult and unite their Forces together upon such occasions If you ask Why then Saul did not practise this Precept upon the first Invasion of the Ammonites It may be answered That this was a Rule for Saul when he and Samuel were asunder whereas they were together in that expedition Chap. 11. 7. And further That necessity did excuse the Violation of this Precept then because Saul could not wait for Samuel nor forbear his action for Seven days as is evident from Chap. 11. 3 9 10. Or 2. which I propose with submission to the Learned and Judicious This may be here added as another sign to confirm his Faith which having strengthned by three foregoing signs he now fortifies it by another sign which was to follow afterwards it being very usual for God to give men signs to confirm their Faith from future Events as Exod. 3. 12. 2 King 19. 29. Isa. 7. 13 14. So the meaning may be this Another sign I will add to strengthen thy Faith Thou shalt in due time and upon a great occasion which shall then happen go down before me to Gilgal and there I will come down unto thee to offer Sacrifices c. But when thou comest thither be sure thou tarry there seven days and then I will come as I have said and give thee necessary Instructions and Assistance as the matter shall reâ—…e and shew thee what thou shalt do 9 ¶ And it was so that when he had turned hâ—…s ‡ Heb. shoulder back to go from Samuel God ‡ Heb. turned gave him another heart * See on v. 6. and all those signs came to pass that day 10 And when they came thither to the hill behold a company of prophets met him and the Spirit of God came upon him and he prophesied among them x The accomplishment of the two former signs is supposed and this onely of the third is expressed because this was more eminent and publick than the former the other were onely Transient acts which passed in private between two or three persons meeting together and passing by one another but this was a more permanent and more notorious sign done in a more solemn manner and before many and very considerable witnesses 11 And it came to pass when all that knew him before-time saw that behold he prophesied among the prophets then the people said ‡ Heb. a man to his neighbour one to another What is this that is come unto the son of Kish y What means this strange and prodigions event * Câ—…p 19. 24. is Saul z A man never instructed nor exercised in nor enclined to these matters a man ever thought fitter to look to his fathers Asses than to bear a part in the sacred exercises of the Prophets also among the prophets 12 And one ‡ Heb. from thence of the same place a Heb. one from thence i. e. One of the company there present or one of the Prophets there prophecying answered and said But who is their father b Who is the Father of all these Prophets of whom you speak and among whom Saul now is one Who is it that instructs and inspires them with this holy Art but God They have it not from their Natural Parents nor from their Civil Education but by Inspiration from God who when he pleaseth can inspire Saul or any other man with the same skill And therefore wonder not at this matter but give God the glory of it Father is here put for Teacher or Instructor as it is used as Gen. 4. 20 21. Matt. 23. 9. 1 Cor. 4. 15. And hence the Scholars are called sons of the Prophets Therefore it became a proverb c Used when any strange unlikely or unexpected thing happened Is Saul also among the prophets 13 And when he had made an end of prophesying he came to the high place d Returning thither with the Prophets there to praâ—… God for these wonderful favours and to beg counsel and help from God in this high business 14 ¶ And Sauls uncle e Being there present and observing this great alteration in his Nephew said unto him and to his servant Whither went ye and he said To seek the asses and when we saw that they were no where we came to Samuel 15 And Sauls uncle said Tell me I pray thee what Samuel said unto you 16 And Saul said unto his uncle He told us
bow and to his girdle d Partly as a pledge of his great respect and affection to him and partly to vindicate David from that contempt which might cleave to him for his former Pastoral habit and condition and to put him into an habit suitable to his present Greatness and Glory 5 ¶ And David went out e Upon Military expeditions of which that word is oft used whithersoever Saul sent him and ‖ Or prospered behaved himself wisely and Saul set him over the men of war f Gave him some considerable command in his Army though not the Supreme and he was accepted in the sight of all the people and also in the sight of Sauls servants 6 And it came to pass as they came when David was returned from the slaughter of the ‖ Or Philiâ—…ines Philistine g Either First From some eminent Victory obtained by him against the Philistines though not particularly related wherein also Saul might be present and concerned Or rather Secondly From the slaughter of Goliah and the other Philistines with him Against this it is Objected That this Song was Sung either after David was advanced and employed as is related v. 5 and therefore not immediately after that great Victory or before he was so advanced and then it would have raised Saul's jealousie and envy aâ—… consequently hindered David's advancement But it may be 〈◊〉 That this Song though placed afterwards was â—…ung before David's advancement related v. 5. And that this did not â—…der David's preferment must be ascribed partly to 〈◊〉 â—…licy who though he had an eye upon David and 〈◊〉 to crush him upon a fit occasion yet saw it necessary 〈◊〉 〈◊〉 own Reputation and the encouragement of other 〈◊〉 â—…lour and for the satisfaction of Ionathan's passionate 〈◊〉 and the just and general expectation of the whole Army and People to give him some considerable preferment for the present and principally to Gods Providence over-ruling Saul against his own inclination and his mistaken inteâ—…t that the women came out of all cities of Israel h i. e. Out of all the Neighbouring Cities by or throuâ—… which the Victorious Army Marched singing and dancing i According to the custom of those times and places Of which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iudg. 11. 34. to meet king Saul with tabrets with joy and with ‡ Heb. three â—…ringed instruments instruments of musick 7 And the women answered 〈◊〉 〈◊〉 k Singing by parts alternately as they played and said * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2â—… â—… Saul hath slain his thousands and David his ten thousands l So they said 〈◊〉 David killed Goliah which was the principal 〈◊〉 oâ—… 〈◊〉 the following slaughter of the Philistines 8 ¶ And Saul was very wroth and the saving ‡ Heb. was 〈◊〉 in his eyes displeased him and he said They have ascribed unto David ten thousands and to me they have ascribed but thousands and what can he have more but the kingdom m What greater honour can they give him but that of the Kingdom Or thus And moreover this will not rest here they will certainly give him the Kingdom they will translate the Crown from me to him Or thus And moreover the Kingdom certainly belongs to him i. e. I now perceive that this is the favourite of God and of the people this is that man after Gods own heart to whom Samuel told 〈◊〉 that God would transfer my Kingdom 9 And Saul eyed David n i. e. Narrowly observed all his Counsels and Actions that he might understand whether he had any design upon the Kingdom or no and that he might find some colourable pretence of putting him to death from that day and forward 10 ¶ And it came to pass on the morrow that the * Chap. 16. 〈◊〉 evil spirit from God came upon Saul o Saul's envy and jealousie and discontent revived his Melancholick Distemper which the Devil according to his wont struck in with and he prophesied p Or he feigned himself to be a Prophet for so Hebrew Verbs in Hithpahel oft signifie i. e. he used uncouth Gestures and Signs and Speeches as the Prophets or Sons of the Prophets used to do for which they were by the ignorant and ungodly sort reputed mad-men 2 King 9. 11. And it may seem probable that Saul did now speak of Divine things Politickly that thereby he might â—…ull David asleep and kill him before he suspected any Danger in the midst of the house and David played with his hand as at other times and there was a javelin in Sauls hand q Which he kept there for the following purpose 11 And Saul cast the javelin for he said I will smite David even to the wall with it and David avoided out of his presence twice r Once at this time and another time upon a like occasion chap. 19. 10. 12 ¶ And Saul was afraid of David s Lest as he had gotten the favour of God and of all the People he should also take away his Kingdom because the LORD was with him and was departed from Saul 13 Therefore Saul removed him from him t From his Presence and Court which he did partly because he feared lest David should watch and find an opportunity to kill him as he had designed to kill David partly because he was a great Eye-sore and his presence now made him more sad than ever his Musick had made him chearful and principally that hereby he might expose him to the greatest hazards and in some sort betray him into the hands of the Philistines and made him his captain over a thousand and he went out and came in u He led his Soldiers forth to Battel and brought them back again with safety Compare 2 Sam. 5. 2. Or else the Phrase of coming in and going out may be understood as elsewhere for conversing or as we use to say going to and fro about business as chap. 29. 6. before the people 14 And David ‖ Or prospered behaved himself wisely in all his ways and the LORD was with him x So he had great prudence in his Conduct and prosperous Success following his designs which are two principal qualifications of a General and of a Prince Thus God turned all Saul's Devices upon himself and to David's advantage 15 Wherefore when Saul saw that he behaved himself very wisely he was afraid of him 16 But all Israel and Judah loved David because he went out and came in before them 17 ¶ And Saul said to David Behold my elder daughter Merab her will I give thee to wife y This was no more than Saul was obliged to do by his former promise chap. 17. 25. which here he renews and pretends to perform though he intended nothing less as the Sequel shews Whereby he makes himself guilty of Ingratitude Injustice and breach of Trust and withal of gross Hypocrisie onely be thou
that I may slay him 16 And when the messengers were come in behold there was an image in the bed with a pillow of goats hairjor his bolster 17 And Saul said unto Michal Why hast thou deceived me so and sent away mine enemy that he is escaped And Michal answered Saul He said unto me Let me go Why should I kill thee r If thou dost not permit me to escape without discovery I shall be forced for my own defence to kill thee Though it is most likely this was a lye and a fiction of her own 18 ¶ So David fled and escaped and came to Samuel to Ramah s Partly for comfort and direction in his grert distress and partly for safety supposing that Saul would be ashamed to execute his Bloody designs in the presence of so venerable a Person as Samuel who had laid so great obligations upon Saul and had such great and just Reputation with the People and told him all that Saul had done to him and he and Samuel went and dwelt in Naioth 19 And it was told Saul saying Behold David is at Naioth in Ramah t Or near Ramah the Hebrew preposition beth in being oft put for near as it is apparently used Numb 33. 37 38. Ios. 5. 13. Ier. 20. 2. and 32. 7. Naioth was either an House or Colledge in the Town of Ramah or a Village in the Territory of Ramah or near to the Town of Ramah in which there was a Colledge of the Prophets amongst whom Samuel thought David might be secure 20 And Saul sent messengers to take David u Thus Saul's wickedness and fury increased and he that at first used onely secret practices against David now breaks forth into open and impudent Hostilities plainly declaring that he neither feared God nor reverenced Man He would have punished Samuel as afterwards he did Abimeleck for giving David entertainment but that he feared the People who had so great and unanimous a Veneration for him and when they saw the company of the Prophets prophesying x i. e. Speaking of God or of the things of God by Divine inspiration either praising God or instructing Men. Compare Numb 11. 25. 1 Sam. 10. 5. and Samuel standing as appointed over them y To instruct moderate and direct them in those Holy exercises For though they prophesied by Divine Inspiration which Samuel could not govern yet they were both to prepare and dispose themselves for it before-hand and to make good improvement of it afterwards in both which they needed Samuel's counsel and assistance And whereas some might falsly pretend to those Raptures or the Devil might transform himself into an Angel of Light and convey some Evil or false Suggestions into some of their minds Samuel's presence and judgment was necessary to prevent and to detect such Impostures Besides Samuel would by his present conjunction with them in those Holy Exercises encourage them and stir up others to the coveting of those Gifts and the performance of such Religious Duties the Spirit of God was upon the messengers of Saul and they also prophesied z Being Inspired by God to do so as wicked Balaam also was that being wrapt up into such an extasie their minds might be wholly taken up with those matters and quite taken off from their design of seizing David 21 And when it was told Saul he sent other messengers and they prophesied likewise and Saul sent messengers again the third time and they prophesied also 22 Then went he also to Ramah and came to a great well that is in Sechu and he asked and said Where are Samuel and David a For his Messengers not returning he knew not exactly where they were And one said Behold they be at Naioth in Ramah 23 And he went thither to Naioth in Ramah and the Spirit of God was upon him also b It came upon him in the way whereas it came not upon his Messengers till they came to the place Whereby God would convince Saul of the vanity of all his designs against David and that in them he Fought against God himself and he went on and prophesied until he came to Naioth in Ramah 24 And he stript off his clothes c To wit his Military or Royal Garments which he did either that he might suit himself and his habit to the rest of the Company or because his mind being altogether taken up with Divine things he did not understand nor heed what he did also d This implies that the Messengers which he sent who probably were Military persons had done so before him and prophesied before Samuel e This doth not contradict 1 Sam. 15. 35. where it is said that Samuel came no more to see Saul for here Saul goes to Samuel and that not with design to see him but to surprize David in like manner f As the rest of the Prophets there did and ‡ Heb. fell Num. 24. 4. lay down g Heb. fell to wit down upon the Earth for his mind being in an Extasie he had not the use of his Senses or Motion as he Numb 24. 4. God so ordering it that David might have an opportunity to escape naked h i. e. Stript of his upper Garments as was said before and as the word Naked is oft used as Isa. 20. 2. Mich. 1. 8. See also 2 Sam. 6. 20. Ioh. 21. 7. And it is here repeated to signifie how long he lay in that posture all that day and all that night i So God kept him as it were in Chains till David was got out of his reach wherefore they say * Chap. 10. 11. Is Saul also among the Prophets k The same Proverb which was taken up upon a like occasion 1 Sam. 10. 12. is here remembred and revived upon this new occasion as an Evidence of Gods wonderful care over David he made Saul in some sort a Prophet that he might make David a King CHAP. XX. AND David fled a Whilst Saul lay in an Extasie from Naioth in Ramah b To Gibeah where Ionathan was taking the opportunity of Saul's absence and came and said before Jonathan What have I done what is mine iniquity and what is my sin before thy father c What is it which thus incenseth thy Father against me What Crime doth he charge me with that he seeketh my ‡ Hâ—…b 〈◊〉 life d To wit to destroy it as this Phrase is oft used as chap. 22. 23. Psal. 38. 12. and 54. 3. and 63. 9. 2 And he said unto him God forbid thou shalt not die e I will secure thee by my Interest with my Father nor doth he design to destroy thee for what he doth in his frantick fits is not to be imputed to him and when he comes to himself I doubt not to reconcile thee to him For Ionathan gave credit to his Fathers Oath chap. 19. 6. and the worthiest minds are least
Go ye forth of Babylon t The imperative is here as it is very frequently put for the future Ye shall go forth c. for this is not so much a command as a promise Although this form of speech may be the rather used to intimate That it was their duty to go forth as well as God's promise to carry them forth flee ye from the Caldeans with a voice of singing u With Joy and Songs of Praise to the Lord. declare ye x Publish God's wonderful Works on your behalf to all Nations tell this utter it even to the end of the earth say ye The LORD hath * Exod. 19. 4 5 6. redeemed his servant Iacob 21. And they thirsted not when he led them through the desarts y This is part of the matter which the Iews are obliged to declare to all People as they have opportunity to wit That God took the same care of them in their return from Babylon to Canaan which was through many dry and desert places as he did in their march from Egypt to Canaan They thirsted not c. i. e. They shall not Thirst. He speaks of things to come as if they were already past or present as the Prophets commonly do he * Exod. 17. 6. Num. 20. 11. caused the waters to flow out of the rock for them he clave the rock also and the waters gushed out 22. * Chap. 52. 21. There is no peace saith the LORD unto the wicked z God having in the next foregoing Verses foretold that Peace and blessed Deliverance which he would certainly give to his servant Iacob ver 20. He here adds an explication and limitation of this Mercy and declareth That wicked Men should not enjoy the benefit of this Mercy Where by the wicked he means Either 1. the Babylonians who well deserved that Title who shall be destroyed when God's Israel shall be delivered Or rather 2. the unbelieving and ungodly Iews of whom these very Words are used again Isa. 57. 21. and to whom such a Denunciation as this was far more proper and necessary at least in this place than to the Babylonians for he had already said far more and worse things than this concerning them having again and again deâ—…ared That Babylon should be destroyed in order to this deliverance of God's People out of it But there was great need why he should say this to the ungodly Iews because they were exceeding prone to cry peace peace to themselves when there was no solid ground of Peace and they confidently expected a share in this great Deliverance This therefore was a very seasonable Caution to the Iews in Babylon to take heed to themselves and to prepare for this Mercy and to purify themselves from all Wickedness because those of them who should either wickedly tarry in Babylon when God invited and required them to go out of it and when their Godly Brethren returned to their own Land and to the place of God's Worship or continue in Wickedness when they were restored to their own Country should not enjoy that Tranquillity and Comfort which they promised to themselves And the necessity of this Commination appears from the event for the Iews that returned to Canaan did for the most part relapse to many of their former Sins and therefore fell short of that Peace and Prosperity which otherwise they might have enjoyed CHAP. XLIX 1. LIsten O Isles a God having in the last Words secretly signified the Wickedness of the Iewish Nation after so glorious a deliverance and foreseeing that for their Wickedness he should cast them off he here turneth his Speech to the Nations of the Gentiles who are frequently described in this Prophecy and elsewhere under the Title of Iles as hath been formerly noted and inviteth them to hearken to those Counsels and Doctrines which the Iews would reject unto me b Unto Christ for it is apparent from ver 6. and other passages of this Chapter that Isaiah speaks these words in the name of Christ by whose Spirit they were dictated to him 1 Pet. 1. 11. and unto whom alone they belong as we shall see So this Chapter is a Prophecy of Christ which also is very proper and seasonable in this place The Prophet having at large prophesied of the Deliverance of the Iews out of Babylon he now proceeds further and prophesieth of the Redemption of the World by Christ of which that deliverance out of Babylon was a type and forerunner and hearken ye people from far c Which live in Countries far from Iudea now the onely Place of God's special Presence and Worship It is evident from the foregoing Clause and many other Passages following that he speaks of distance of Place not of Time The LORD hath called me from the womb d This or the like expression is used of Ieremy chap. 1. 5. and of Paul Gal. 1. 15. but it was far more eminently true of Christ who as he was chosen to this great office of Redemption form Eternity so he was separated and called to it before he was born being both conceived and sanctified by the Holy Ghost in his Mothers Womb and sent into the World upon this Errand of which see Mat. 1. 21. and Luke 1. 31. c. and 2. 11. c. from the bowels of my mother hath he made mention of my name e Called by my Name and by such a Name as signified my Office and Work in the Places now mentioned 2. And he hath made my mouth like a sharp sword f As he made me the great Teacher of his Church and of the World so he assisted me by his Spirit and made my Word or Doctrine Quick and powerful and sharper than any two-edged-sword c. as it is said to be Heb. 4. 12. killing Men's Lusts convincing humbling and converting their Souls and Mighty to the pulling down of strong holds And every high thing that exalteth it self against the knowledge of God and bringing into Captivity every thought to the obedience of Christ as we read 2 Coâ—… â—…0 4 5. in the shadow of his hand hath he hid me g He will Protect me by his Power from all mine Enemies until I have finished the Work for which he sent me and made me a polished shaft h Like an Arrow whose point is bright and polished which therefore pierceth deeper This Metaphor signifies the same thing with the former Christ's piercing of Men's Hearts by his Word and Spirit in his quiver i Where Arrows are hid and kept This Quiver signifies the same thing with the shadow in the foregoing Clause even God's powerful and gracious Protection of him from Dangers and Mischiefs he hath hid me 3. And said unto me Thou art my servant O Israel k As the name of David is sometimes given to his Successors 1 Kings 12. 16. and particularly to Christ Ier. 30. 9. Ezek. 34. 23. Hos. 3.