kingdome so that till the one and thirtieth yeare of Asa he was not settled in the throne of Israel yet because he was first made king when he slew Zimri therefore it is added he reigned twelve yeares to wit from his first election for otherwise if we account his reigne from the one and thirtieth yeare of Asa when he was settled in the throne to the eight and thirtieth yeare of Asa when he dyed and his sonne Ahab succeeded him vers 29. it is manifest then that he reigned according to that account but eight yeares Vers 24. And he bought the hill Samaria c. This is given as the reason why it is said in the foregoing verse that he had reigned but six yeares in Tirzah it was because Zimri having burnt the royall pallace in Tirzah Omri bought the hill which was called Samaria of Shemer the owner of it and thereon built the citie Samaria which he made his royall citie the metropolis of his kingdome and so the other six yeares of his reigne he lived there Vers 26. For he walked in all the way of Jereboam c. If he onely continued in the sinnes of Jeroboam how is this rendered as a reason of that which is said before in the former verse that he did worse then all that were before him surely because having seen such fearefull effects of Gods wrath against the former kings of Israel for this their idolatry he notwithstanding continued obstinately therein as it were purposely to provoke the Lord yea and happely did with more violence force and presse the people to that idolatry whence we see there is mention made Mich. 6.16 of the slatutes of Omri to wit concerning that their idolatrous worship of the golden calves Vers 31. He took to wife Jezabel the daughter of Ethbaal king of the Zidonians and went and served Baal c. This wife of Ahabs proved a most wicked wretch and a cruell scourge to the people of God we see Jehu complained of her witchcrafts and whoredomes 2 Kings 9.22 and it is often mentioned that she was the great persecutour of Gods prophets and the great promoter of the idolatry of Baal in the land and therefore it is that S. John cals that false prophetesse that in his time in the Church of Thyatira had seduced many to uncleannesse and idolatry Jezabel Revel 2.20 Baal it seems was the god of the Zidonians and so Ahab marrying a wife from thence did soon set up his wives god in the land of Israel Now this idolatry was farre worse then that of Jeroboams for in that though they had idols to wit the golden calves yet in them they pretended the worship of the true God but in the other they worshipped Baal as their god as is evident in that of Elijah to the Israelites chap. 18.21 If the Lord be God follow him but if Baal then follow him and so again vers 27. Cry aloud for he is a god c. Vers 34. In his dayes did Hiel the Beth-elite build Jericho c. This is here added to shew how many yeares after the curse which Joshua denounced was accomplished Josh 6.26 and that happely the rather as an instance of the horrible profanenesse and contempt of God in these dayes of Ahab for though Jericho belonged to the tribe of Benjamin yet it was at this time it seems under the power of the king of the ten tribes Hitherto Jericho had continued a heap of rubbish no man daring to hazard that curse by rebuilding of it but now this bold wretch Hiel the Beth-elite that is that dwelt in Beth-el undertook the work and paid dearly for it as Joshua had threatned See the note upon Josh 6.26 CHAP. XVII Vers 1. ANd Elijah the Tishbite who was of the Inhabitants of Gilead said unto Ahab c. Of all the Prophets that God raised up in the kingdome of Israel we find not any of whom so many strange passages are recorded both for his courage and miracles as there are of Elijah and therefore at the transfiguration of Christ Matth. 17 3. Elijah as chief of the prophets appeared together with Moses talking with Christ to signifie that both Moses and the prophets had in their severall seasons given testimony to Christ The people of Israel were never so corrupt as they were at this time for now the worship of Baal was established in the land and the worship of the true God was quite disregarded and the prophets and servants of God that would not bow to Baal were persecuted and slain as Elijah complaines chap. 19.10 and yet there were never more prophets sent unto them then there was at that time we see that Obadiah hid an hundred of them in caves chap. 18.13 nor never more glorious prophets as we see amongst the rest in this Elijah a man of transcendent courage and zeal as sitted for these corrupt times whence it is said of the Baptist who in his ministery was also fiery and fervent Luke 1.17 And he shall go before him in the spirit and in the power of Elias c. Against Ahab and Jezabels zeal to promote Idolatry the Lord raised up a prophet that should be as zealous for the opposing of their idolatry and the defence of Gods true worship as we see in this his first encounter with Ahab As the Lord God of Israel liveth saith he before whom I stand that is whom I continually serve according to that in Deut. 10.8 The Lord separated the tribe of Levito beare the ark of the covenant of the Lord to stand before the Lord or in whose presence I now am who is therefore a witnesse of the truth of that which I say there shall not be dew nor rain these yeares but according to my word that is there shall not be dew nor rain these ensuing yeares till I from the Lord shall say that again it shall rain Elijah moved with the horrible wickednesse of Ahab and Jezabel and particularly perhaps with their contempt and scorn of Gods prophets did it seemes by the instinct of Gods spirit pray that the Lord would shut up the heavens for some yeares and not suffer it to rain till he sought unto God that it might rain that so the wrath of God against the iniquitie of those times might be discovered and the pretious account he makes of his Prophets might be manifested and being by the same spirit of God assured that his prayer was heard he came to Ahab and threatned him before hand as is here expressed that he might see it was of God with this approaching drought and as he threatned it came to passe for three yeares and six moneths it rained not Jam. 5.17 Vers 3. Turn thee eastward and hide thy self by the brook Cherith c. When Elijah was gone from Ahab or at least when Ahab began to see there was no rain indeed for a long time as Elijah had said he began to be nettled with his words and enraged against the Prophet
therefore he must suffer for it yea the father must deliver his own sonne to death this they demanded peremptorily and nothing else would serve their turn wherein we see how God tryed the faith of Gideon in this first act of his obedience to Gods command Vers 31. And Joash said unto all that stood against him Will ye plead for Baal c. It seems that Joash had hitherto himself been a worshiper of Baal either therefore God did now extraordinarily change his mind and move him thus to plead against Baal or else Gideon had acquainted his father with the vision he had seen and so wonne him to approve of his fact and to desire the suppressing of that idol-worship which formerly himself had practised or else being a man indifferent for matters of Religion he sayes this to save his sonne not being very zealous for his idol-god as pretending it a wrong to plead for Baal as if he could not plead for himself Vers 32. Therefore on that day he called him Jerubbaal saying Let Baal plead against him c. As it were in memorie of this fact and to testifie his resolution to defend him in it For Jerubbaal is by interpretation Let Baal plead for himself In 2. Sam. 11.21 he is called Jerubbesheth Vers 33. Then all the Midianites and the Amalekites and the children of the East were gathered together and went over and pitched in the valley of Jezreel That is they came over Jordan for they came out of the east and pitched in the valley of Jezreel which was in the tribe of Manasseh Josh 17.16 And the children of Joseph said The hill is not enough for us and all the Canaanites that dwell in the land of the valley have chariots of iron both they which are of Bethshean and her towns and they who are of the valley of Jezreel and borders upon Issachar Josh 19.18 and not farre therefore from Ophrah where Gideon was there was another Jezreel in the tribe of Judah Josh 15.56 But the city which gave the name to this valley was in the tribe of Manasseh where the kings of Israel had a stately pallace 1. Kings 21.1 And it came to passe after these things that Naboth the Jezreelite had a vineyard which was in Jezreel hard by the pallace of Ahab king of Samaria Vers 34. But the Spirit of the Lord came upon Gideon That is God by his Spirit did work upon him in an unusuall manner by stirring up in him a zealous desire to go against the Midianites and furnished him with all gifts requisite for the service he had called him to and because happely his carriage of himself in the businesse was such that every one might plainly see that it was a Spirit above that of mans that carried him on in this work therefore is it that in the Hebrew the word is clothed But the Spirit of the Lord clothed Gideon And he blew a trumpet and Abiezer was gathered after him That is his own family the Abiezrites who now saw their folly in opposing him in Baals behalf or if not so were at least in their necessity glad to cleave to him Vers 35. And he sent messengers throughout all Manasseh c. That is both those within and those without Jordan And he sent messengers unto Asher and unto Zebulun and unto Naphtali and they came up to meet them The meaning is that he sent messengers to all the neighbouring tribes except Ephraim which occasioned that quarrell related afterwards in the eight chapter and so from all these tribes there came many in to Gideon for that is the meaning of the last clause And they came up to meet them that is from these tribes there came many to meet and to joyn themselves with those forces he had already gathered Vers 37. Behold I will put a fleece of wooll on the floore c. See the former note vers 13. No doubt Gideon had respect in these two following signes which he desired onely to be assured of Gods will concerning the event of his fighting with the Midianites and happely thereby to encourage his followers and souldiers whom he gathered together yet herein also we have a sweet resemblance of Gods dealing with the Jews first and afterward with the Gentiles the doctrine of salvation and spirit of grace are often in the Scripture compared to a dew distilling down from heaven Deut. 32.2 My doctrine shall drop as the rain my speech shall distill as the dew as the small rain upon the tender herb and as the showers upon the grasse Hos 14.5 I will be as the dew unto Israel he shall grow as the lillie and cast forth his roots as Lebanon A long time the Jews were filled with this dew whilst all the nations of the earth besides were dry and barren Psal 147.19 20. He sheweth his word unto Jacob his Statutes and judgements unto Israel He hath not dealt so with any nation and as for his judgements they have not known them But now since Christs coming this fleece the people of the Jews are become dry whilst all nations of the earth about them are continually watered with this dew of grace Psal 107.33 34 25. He turneth rivers into a wildernesse and the water springs into dry ground A fruitfull land into barrennesse for the wickednesse of them that dwell therein He turneth the wildernesse into a standing water and dry ground into water springs Esa 35.6 7. Then shall the lame man leap as an hart and the tongue of the dumbe sing for in the wildernesse shall waters break out and streams in the desert Esa 43.19 20. Behold I will do a new thing now it shall spring forth Shall ye not know it I will even make a way in the wildernesse and rivers in the desert The beasts of the field shall honour me the Dragons and the Owls because I give waters in the wildernesse and rivers in the desert to give drink to my peopleâ— my chosen CHAP. VII Vers 1. THen Jerubbaal who is Gideon and all the people that were with him rose up early and pitched beside the well of Harod Which signifieth fear probable it is therefore that it was so called from the fear of those cowardly Israelites which here forsook their Captain and brethren Vers 2. The people that are with thee are too many for me to give the Midianites into their hands lest Israel vaunt themselves c. The whole army that Gideon had gathered when they were all together was but two and thirty thousand and the Midianites on the other side were at least a hundred thirty and five thousand for there were an hundred and twenty thousand of them slain in the first overthrow and the remainder that were left with Zebah and Zalmunna were fifteen thousand chap. 8.10 So that the Midianites were above foure times so many as the Israelites when Gideon had his whole army together Now considering first this great disproportion that was already betwixt the forces of
and his vow That is some sacrifice which he had vowed to the Lord and what can we rather think this to have been then a vow of peace-offerings which he had vowed to give unto the Lord by way of thankfulnesse for this sonne which by his beloved Hannah the Lord had now given him Vers 22. She said unto her husband I will not go up untill the child be weaned c. Hereby it appears that Hannah had acquainted her husband with her vow and that he had consented to it Some Expositours question whether Hannahs keeping the child at home till he was weaned was not a transgression of the law but causelessely for first for that Law concerning the presenting the first born before the Lord which the Virgin Mary observed Luke 2.22 And when the dayes of her purification were accomplished they brought him to Jerusalem to present him before the Lord this concerned not the Levites but onely those first born that were to be redeemed and secondly for that Law concerning the appearing of all the males thrice a yeare before the Lord Exod. 23.17 three times in a yeare all thy males shall appear before the Lord God it was meant onely of those that were capable in some measure of joyning in the worship and service of God Hannah therefore was not bound to go up with her young child immediately and being not bound she chooseth rather to stay till he was weaned because it went against her to think of bringing away a child vowed to God after she had once brought him to the Tabernacle of the Lord resolving that after he was weaned she would then carry him and leave him there that he might continue in the service of the Lord for ever Concerning which see the foregoing note upon verse 11. Vers 23. Tarrie untill thou have weaned him onely the Lord establish his word This word of the Lord which Elkanah speaks of must either be the gracious answer which Eli returned to Hannah vers 17. Then Eli answered and said Go in peace and the God of Israel grant thee thy petition which thou hast asked of him which she took as a kind of promise sent her from heaven or rather the answer which God returned to her prayers by giving her a sonne which was all one at if a voice had come from heaven Hannah thy desire is granted and this word it is which he desires the Lord would establish she had not onely craved a sonne but also with this condition by way of vow annexed that he might live a perpetuall Nazarite consecrated to the service of God and in this he prayes that the Lord would perfect what he had begun or else it must be understood generally that God would perform what he had determined concerning this his sonne as taking it for granted that surely a child so miraculously given was determined for some great service Vers 24. She took him up with her with three bullocks and one ephah of floure There is mention afterwards of the sacrificing of one of these bullocks onely vers 25 And they slew a bullock and brought the child to Eli but it cannot be thence gathered that one onely was intended for sacrifices the other for other uses that one might be offered when they presented the child and delivered him up to the service of God which is therefore onely mentioned the other afterwards in other oblations or the one might be offered as a burnt offering the other for a peace offering As for the Ephah of floure which he carried also an ephah contained ten omers or tenth deales now the Law perscribing three tenth deales to be offered with a bullock Num. 15.9 Then shall he bring with a bullock a meat offering of three tenth-deales of floure mingled with half an hin of oyle nine tenth-deales of this ephah were for the three bullocks and the other tenth deale which was overplus might be intended for a voluntary meat-offering Vers 28. And he worshipped the Lord there This may be meâ—â—t of Eli that he blessed God for hearing both his and her prayer and for Hannah her voluntary consecrating her child to be a perpetuall Nazarite unto God but I rather conceive that it is meant of Elkanah he with Hannah brought the child to Eli vers 25. And they slew a bullock and brought the child to Eli. Hannah made known their errand to him and now it is added that he that is Elkanah worshiped the Lord implying thereby his assenting to that which Hannah had said and that he besought the Lord to accept the child and blesse him c. And Hannah prayed and said c. It is not improbable that Hannah joyned petitions at this time with her thanksgiving though the gratulatory part be expressed onely but however it is not improper to say she prayed when she praised God for this is a part of prayer Prayer being if generally defined a holy expression of our minds to God either by way of desiring any thing from him or by returning him thanks and giving him the glory of what he hath done 1. Tim. 2.1 I exhort therefore that first of all supplication prayers intercessions and giving of thanks be made for all men Col. 4.2 Continue in prayer and watch in the same with thanksgiving CHAP. II. Vers 1. MY heart rejoyceth in the Lord mine horn is exalted in the Lord c. In this song of Hannahs her drift is to set forth the praises of God by way of testifying her thankfulnesse for the great mercy he had shown to her in her sonne Samuel yet she doth not onely insist upon this particular but takes occasion from thence to set forth his infinite holinesse and wisdome and power and speaks of the marvellous works of his providence which he dayly doth in the world and of the manifold benefits both temporall and spirituall and eternall which he is alwayes ready to impart to his Church and people Indeed in the first words of the song she begins with that which God at present had done for her wherein we must note first that though she did doubtlesse rejoyce much in the child that God had given her yet the chief thing that cheared her heart was that the Lord by granting her request in giving her a sonne had discovered his love to her and the precious account that he made of her and therefore when she comes to set forth the ground of her joy she insists altogether upon her interest in God and his favour to her My heart rejoyceth in the Lord mine horn is exalted in the Lord secondly that by exalting her horn is meant the advancing of her power and glorie and the cheerfulnesse and joy of her spirit the metaphor is taken either from horn beasts whose power and beautie is chiefly in their horns and who being lustie and full of spirit do the more advance and lift up their horns as they go up and down or else from captains and souldiers who were wont in those times
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
by Gods command as we find it expressed chap. 15.1 Samuel also said unto Saul The Lord sent me to anoint thee to be king over his people over Israel and this was doubtlesse to signifie first that the Lord had chosen him and set him apart to that sacred and supreme office of being Gods Vicegerent in ruling and governing his people for oyl being ordinarily used in the consecrations of the Old Testament by the anointing of the kings of Israel the Lord was pleased to shew forth that he had called them and separated them to this place of singular and highest authoritie over the people and the rather say some Expositours beause oyl being mingled with other liquours will be still uppermost and so was the fitter to shadow forth that eminencie of dignitie and power whereto God had advanced them and secondly that the Lord would poure forth upon him an extraordinary measure of the gifts of his Spirit figured by the oyl thereby to enable him for that great service whereto he was called whence it is noted in the ninth verse of this chapter to shew as it were the accomplishment of that which was signified by this outward ceremony that God gave him another heart and vers 6. that he was turned into another man he was not the same man that he was before Besides because by that speech of Jothams Judg. 9.8 The trees went forth on a time to anoint a king over them it is evident that it had been many years before this a constant custome amongst other nations to anoint their kings and so was alwayes continued whence it is that Cyrus the king of Persia is called the Lords anointed Esa 45.1 it may well be that the people desiring a king like other nations the Lord might in this regard appoint this their new chosen king to be designed to his soveraignty by the same ceremony that was used amongst other nations It is a great question amongst Expositours whether the kings of Israel were anointed with that holy anointing oyl of the Tabernacle wherewith the Preists were anointed or with any other ordinary oyl but because there is nothing can be alledged that gives the least intimation that Saul was anointed with the oyle of the Sanctuary but onely that David and his successours were I shall referre the resolving of this doubt to the note upon chap. 16.1 The second ceremony used here by Samuel at the anointing of Saul was that he kissed him which he did either by way of congratulation for that dignitie whereto God had now advanced him as making this a token of Gods favour and his own voluntary and peaceable resigning the government over to him or rather by way of homage for in those times it seems subjects used to acknowledge the sovereignty of their kings by kissing them whence is that expression concerning Christ of whom it is said there that God had set him to be king upon his holy hill of Sion Psal 2.11 12. Serve the Lord with fear Kisse the sonne lest he be angry and the ground of this civill ceremony was to signifie the willingnesse of their subjection that they loved their kings and not so much out of fear as love would be ready to serve them And thence it well may be too that in times of idolatry they used to kisse their idols as is evident 1. King 19.18 Yet I have left me seven thousand in Israel all the knees which have not bowed unto Baal and every mouth which hath not kissed him and again Hos 13.2 And now they sinne more and more and have made them molteâ— images of their silver and idols according to their own understanding all of it the work of the craftsmen they say of them Let the men that sacrifice kisse the calves And said Is it not because the Lord hath anointed thee to be captain over his inheritance In rendring this reason why he had used those outward ceremonies the Prophet chiefly presseth him to remember first that it was not he but the Lord that had chosen him to be king and secondly that it was Gods own inheritance over whom he was to reigne a strong argument to render him the more carefull how he ruled over them 1. Kings 3.9 Give therefore thy servant an understanding heart to judge thy people that I may discern between good and bad for who is able to judge this thy so great people Why the Israelites were called the Lords inheritance see the note Deut. 32.9 Vers 2. Thou shalt find two men by Rachels sepulchre in the border of Benjamin Though Bethlehem was in the portion of Judah Mich 5.2 But thou Bethlehem Ephratah though thou be little among the thousands of Judah yet out of thee shall he come forth unto me that is to be a ruler in Israel and Rachels sepulchre in the way to Bethlehem Gen. 35.19 20. And Rachel dyed and was buried in the way to Ephrath which is Bethlehem And Jacob set a pillar upon her grave that is the pillar of Rachels grave unto this day yet might her sepulchre be in the border of Benjamin or near to it for the portion of these two tribes lay together Vers 3. And there shall meet thee three men going up to God to Bethel one carrying three kids c. To wit because they were going thither to sacrifice whereby it appears that as in many other places so in Bethel also there was an high place at this time wherein they used to sacrifice to which they might partly be induced out of an opinion of the holynesse of the place because there God appeared to Jacob Gen. 28.19 Now the more punctually these particulars are here expressed which these men carried with them the more it must needs strengthen Sauls faith when the least thing failed not of that which was now foretold him Vers 4. And they will salute thee and give thee two loaves of bread which thou shalt receive of their hands It is most probable that these men did never formerly know Saul nor were at all acquainted with him because Samuel gives him order to take the loaves which they should proffer him which there would have been no need to have done had they been his known and familiar freinds now the lesse reason could be conceived why mere strangers should carry themselves thus towards him the more admirable it was that God should secretly move their hearts thus to honour him as it were with a present as if they had known of the advancement which the Lord had conferred upon him and the more admirable and strange this was which Samuel foretold the more it must needs confirm Sauls faith when it came to passe Vers 5. After that thou shalt come to the hill of God where is the garrison of the Philistines Concerning the garrisons which the Philistines kept now in the land of Israel see the note chap. 7.14 It is probable that this was in Gibeah of Benjamin where Sauls father dwelt or near to it first
made a rode against the south of Judah and sometimes again that he had made a rode against the south of Jerahmeelites who were a particular family of the tribe of Judah 1. Chron. 2.9.25 and sometimes also against the south of the Kenites and thus he either told Achish again and again many deliberate lies to secure himself and his from danger or at least he purposely deceived Achish with the ambiguity of his words which ill-became so good a man intending that Achish should understand him that he had invaded the south parts of Judah c. whereas he meant he had invaded those bordering countreys that lay south-ward of Judah and of the Jerahmeelites and of the Kenites Vers 11. Lest they should tell on us c. To wit because these nations were tributaries to Achish or at least his confederates and neighbours It is strange indeed how these things could be concealed from the Philistines but first we must consider that the people smitten dwelt somewhat farre from the Philistines and scattered in severall places of a solitary wildernesse and secondly there might be some speciall hand of God in concealing these things for Davids safety CHAP. XXVIII Vers 1. THe Philistines gathered their armies together for warfare to fight against Israel That is not onely Achish but with him all the other Princes of the Philistines encouraged no doubt by the distractions that were now in the land of Israel and the weak state of the kingdome by means hereof Vers 2. And David said to Achish Surely thou shalt know what thy servant can do The ambiguity of these words seems to imply that he meant not fight against the people of God though he durst not but make semblance of being readie to do what the king should require And Achish said to David Therefore will I make thee keeper of mine head forever That is I will make thee Captain of my life-guard so long as we shall live together Vers 2. Now Samuel was dead c. This is here inserted because of the following story wherein is related how Saul being destitute of all counsell sought to have Samuel raised from the dead that he might talk with him of late Saul disregarded Samuel now he would have wished he had been living And Saul put away those that had familiar spirits and the wizards out of the land This is added to shew that Saul seeking to the witch sinned against his own conscience Vers 4. And the Philistines gathered themselves together and came and pitched in Shunem A town in the border of Issachar Josh 19.18 Vers 5. And when Saul saw the host of the Philistines he was afraid and his heart greatly trembled Through the terrours of a guilty conscience which now seized upon him Vers 6. And when Saul enquired of the Lord the Lord answered him not c. How Saul enquired of the Lord it is not expressed onely this we may conclude that by Urim he could not enquire of God that because Abiathar had carried away the high priests Ephod to David wherein the Urim was chap. 23.6 onely because the holy Ghost would the more fully expresse the comfortlesse condition of Saul how wholly he was forsaken of God and left destitute of all direction from him amongst other wayes whereby he could have no answer from God this of the Urim is also put in the Lord answered him not neither by dreams nor by Vrim to wit because the Urim was now with David and not with him Most probable it is that Saul enquired of God partly by prayer partly by consulting with the priests and Prophets for it is evident in severall places of this history that there were at this time divers Colledges of Prophets in the land and like enough it is that though before he had killed Gods priests and despised his Prophets yet now in his distresse he was glad to seek both to priests and Prophets to try if they could advise him or would enquire of God in his behalf but however by what means soever he enquired it was not done in faith for had he sought in faith he would have continued seeking and not have given over to run to a witch and therefore 1. Chron. 10.14 it is said that he enquired not of the Lord and accordingly we see the Lord dealt with him the Lord answered him not neither one way nor other which was an evidence that the Lord was highly displeased with him for the like is mentioned we see elsewhere as a great argument of Gods high indignation against his people Lam. 2.9 The Law is no more her Prophets also find no vision from the Lord. Vers 7. Then said Saul to his servants Seek me a woman that hath a familiar spirit c. It seems that in those dayes women by reason of their weaknesse were most deceived by Sathan and brought to give themselves to sorcery and witchcraft and therefore he commanded his servants to seek him out a woman that had a familiar spirit not doubting but there were still some of these that lurked secretly in the land though he had endeavoured to root them all out vers 3. and this is here recorded as the last and most desperate wickednesse that he fell into and upon which he was immediately cut off by Gods revenging hand as is fully expressed 1. Chron. 10 13 14. Behold there is a woman hath a familiar spirit at Endor A town of the Manassites within Jordan Josh 17.11 Vers 8. And Saul disguised himself and put on other raiment c. This he did not onely that the witch might not know him and so not fear to satisfie his desire but also doubtlesse out of very shame because he now yielded to make use of those base courses which himself ere while had so severely punished Vers 9. Behold thou knowest what Saul hath done how he hath cut off those that have familiar spirits c. Thus is Saul put in mind even by the words of the witch though she intended it not how hainously he now sinned in seeking to the devil for help even against the light of his own conscience Vers 10. As the Lord liveth there shall no punishment happen to thee for this thing That is I will not discover thee Vers 11. And he said Bring me up Samuel Saul despised Samuel when he lived and would not follow his direction and now his thoughts could be satisfied with nothing but to speak with Samuel and rather then fail herein he would go to a witch to raise up the Ghost of Samuel to talk with him Vers 12. And when the woman saw Samuel she cried out with a loud voice c. It was not doubtlesse Samuel himself that appeared now to the Witch but the devil in Samuels likenesse for first the souls of Saints departed are presently at rest with God and are taken up when they die out of the devils reach he hath no power over the spirits of Gods faithfull servants departed for then he
mouth that message which he had formerly sent him by his servants so mightily did God over-aw him that erewhile was so resolute to be revenged on the prophet and happely the unexpected confidence of the prophet in delivering this message made him feare that he came armed with power from God to execute some judgement on him and so that might over-aw him Vers 17. And Jehoram reigned in his stead in the second yeare of Jehoram the sonne of Jehoshaphat c. Ahaziah dying without children his brother Jehoram a second sonne of Ahab chap. 3.1 reigned in his stead But may some say Ahaziah his brother began to reign in the seventeenth yeare of Jehoshaphat 1 Kings 22.51 Jehoram therefore though we should assigne to Ahaziahs reigne two complete yeares as is there said must needs succeed in the nineteenth yeare of Jehoshaphat who reigned in all twenty five yeares 1 Kings 22.42 and how is it then said that he began his reigne in the second yeare of Jehoram the sonne of Jehoshaphat I answer that Jehoshaphat in the seventeenth yeare of his reigne when he went with Ahab to recover Ramoth Gilead from the Syrians designed as king his sonne Jehoram and though when he returned he reassumed the government into his own hands yet the eighteenth yeare of his reigne wherein Jehoram the sonne of Ahab entred upon the crown of Israel chap. 3.1 is here called the second yeare of Jehoram his sonne as counting from his first designement to the crown in the life of his father CHAP. II. Vers 2. ANd Elijah said unto Elisha Tarry here c. God had revealed to Elijah that he should be taken up to heaven as is manifest vers 9. and withall had enjoyned him first to visit those schools of the prophets which were at Beth-el and Jericho that he might both by his counsell and prayers leave a blessing amongst them before his departure and perhaps that he might put into their hands that prophecy against Jehoram the king of Judah which some yeares after was to be delivered to him whereof mention is made 2. Chron. 21.12 And there came a writing to him from Elijah the Prophet c. Elijah therefore addressing himself to this journey immediately after which he was to be taken up into heaven either because he knew not what witnesses God would allow to be present at that miraculous act and affected not the spreading of his fame thereby or because he desired to be alone that he might the better prepare himself for this his strange passage to heaven or because he desired to trie the constancie of Elishaes love or whether the Lord had revealed any thing to him concerning his rapture or lastly to make him the more desirous to go along with him when he was going from Gilgal he advised Elisha to stay there Vers 3. Knowest thou that the Lord will take away thy master from thy head to day This phrase of taking away Elijah from the head of Elisha is either used to imply that he should be taken upward to heaven or else rather in relation to the manner of their sitting in the schools of the Prophets where Elijah as the father and teacher of the Prophets used to sit in a higher place as it were above their heads and Elisha and the rest at a lower place as it were at his feet as it is said of the Apostle Paul Acts 22.3 that he was brought up at the feet of Gamaliel And he said Yea I know it hold you your peace The Lord had revealed to Elisha that his master should be that day taken up into heaven yea as it seems he had enjoyned him to attend diligently his going away and had perhaps promised him that if he saw him when he was taken up from him he should have a double portion of Elijahs spirit as Elijah afterwards told him vers 10. So eagerly therefore did he intend the expectation of this miraculous rapture of his master that he was loth to entertain the least discourse with the Prophets lest his master should on a sudden be taken away and he not see it and therefore he answers them so shortly Yea I know it and enjoyns them presently to hold their peace Vers 7. And fifty men of the sonnes of the prophets went and stood to view afarre off To wit to see the assumption of Elijah into heaven and thus by Gods providence there were many eye-witnesses of this miracle and so likewise had Christ many eye-witnesses of his resurrection and ascension 1. Cor. 15.5 6. c. and Acts 1.9 Vers 9. Elijah said unto Elisha Ask what I shall do for thee before I be taken away from thee Thus it was also with Christ John 16.23 Whatsoever you shall ask the father in my name I will give it you Ephes 4.8 When he ascended up on high he led captivitie captive and gave gifts unto men And Elisha said I pray thee let a double portion of thy spirit be upon me That is say some the gift of prophesie to foretell future things and the gift of working miracles and others conceive that he asked twice as much of the gift of the spirit as Elijah had out of a zealous unsatisfied desire to promote Gods glory and to do good to his people and accordingly say they whereas Elijah wrought eight miracles Elisha wrought sixteen but I rather conceive that hereby is meant onely a great and eminent measure of the gifts of the spirit double in regard of the other Prophets as alluding to the priviledges of the first-born Deut. 21.17 he was to succeed in the room of Elijah 1. Kings 19.16 He was to be a father to the schools of the Prophets and to be chiefly imployed in opposing the corruptions of the times and therefore he craves a double portion of his spirit that he might be furnished according to the eminencie of the place and work he was to undertake Vers 10. And he said Thou hast asked a hard thing c. That is that which God doth very rarely afford to any man no not to his servants the Prophets so that to obtain this for thee from God thou mayest well think it is no easie thing Neverthelesse saith Elijah if thou see me when I am taken from thee it shall be so unto thee and this Elijah prescribed as the condition of his obtaining his desire because though the seeing of Elijah when he was taken away could no way be an advantage in it self to draw down a double portion of his spirit upon Elisha yet this would be both a triall of his faith which where it is in truth makes men with much vigilancie and intention of mind wait for the accomplishment of Gods promises and that in the use of the means which he hath appointed how unlikely soever they seem to be for the procuring of the promised blessing in the eye of our reason and might also inform him how vehement his desire ought to be in seeking to obtain that great