—they knew not the Lord.] They did not acknowledge the Lord by a dutiful regard to His service: they were not careful to do Him honour. Locke. Chap. III. ver. 1. — the word of the Lord was precious] Meaning, that God very rarely, in those days, revealed His mind to any person. "There was no open vision:" here noises includes all the ways, by which God revealed Himself to men; which he did then so seldom, that whatsoever revelation there might be privately to some pious persons, there was no one publicly acknowledged to be a Prophet, unto whom the people might resort to know the mind of God. Bp. Patrick. Or no open vision may mean, No manifestation of His presence, since that recorded to Manoah and his wife, seventy years before. Dr. Hales. 13—16. And the priest's custom &c.] Whereas the law had particularly stated the parts and portions of all the peace offerings which belonged to the priests and to the offerers; these profane wretches introduced many new and arbitrary claims and customs, such as are here mentioned, to the great scandal of God's religion. Bp. Patrick. 17.—men abhorred the offering] That is, the worship of God was brought into discouragement and contempt by these practices. Pyle. 18.—girded with a linen ephod.] We do not read of any peculiar garments for the Levites in their ministration, but only for the priests. The ephod here mentioned was probably an honorary vestment, resembling in some sort that of the high priest, and worn by the other priests, in order to make them more respected; and Eli perhaps directed the child Samuel to wear it, as a peculiar privilege, because he saw in him so great an appearance of the grace of God. Bp. Patrick. 21.—grew before the Lord.] Not in stature only, but Vol. I. 23.—Why do ye such things?] Their notorious wickedness should have moved him to greater severity than merely to reprove them with such gentleness and lenity, as these and the following words import: this proceeded, probably, partly from the coldness of old age, and partly from his too great indulgence to his children. Bp. Patrick. Nothing but age can plead for Eli, that he was not the first secuser of his sons. Now, when their enormities came to be the voice of the multitude, he must hear it perforce; and doubtless he heard it with grief enough, but not with anger enough: he, that was the judge of Israel, should have judged impartially his own flesh and blood. Indulgent parents are cruel to themselves and their posterity. Eli could not have devised any way to have plagued himself and his house so much, as by his kindness to his children's sins. Bp. Hall. It is a great fault in a parent to use mildness towards his children, in the case of a wilful and heinous sin; especially if it be of extensive example and publick influence. To rebuke gently on such an occasion, is rather to countenance the fault; and seems to argue a want of sufficient detestation of it. Such cold reproof, as that which Eli gave his sons, where the crime was so great and notorious, was in some measure a participation of it. It was so interpreted by God, who calls it, verse 29, "a kicking at His sacrifice;" and on this very account threatens Eli with most terrible judgments. Abp. Tillotson. 25. — because the Lord would slay them.] The Hebrew words may be rendered, "Therefore the Lord would slay them:" that is, on account of their hardness, He determined to deliver them up to an untimely death. Pyle, Dr. Waterland. But according to our translation, the sense is right enough: for when men have long sinned grievously against many admonitions, whereby they become incurable, God deprives them of that prudent consideration and discretion, which would save them from destruction. Bp. Patrick. The reason here assigned, "because the Lord would slay them," answers exactly to that expression in modern language, Because they were abandoned, gracieless, or profligate. In which manner of speaking, nobody understands want of grace to be a charging of any defect on God's part, but a describing of the persons themselves to be worthy of destruction. Dr. S. Clarke. 27. — a man of God] A prophet, who was divinely inspired to deliver the following message to him. — Did I plainly appear unto the house of thy father.] The passage should rather be translated, "Did not I plainly appear &c." According to the manner in which the same expression is rendered in 2 Sam. xxiii. 17, "Is not this the blood of the men?" W. Lowth. 29. Wherefore kick ye at my sacrifice] An expression signifying the highest irreverence and contempt of God's authority: it is taken from refractory oxen, which are wont to kick, when pricked with the goad. 30. — I said indeed that thy house, &c.] God here revokes the decree He had made in favour of him and his family, of being high priests throughout all generations. This office was first settled upon Eleazar, the eldest son of Aaron; thence came to Phinehas, the eldest son of Eleazar: was transferred from him, probably for some sin or other, to Eli, a descendant of Aaron's youngest son Ithamar, as it is now transferred back to the family of Eleazar, on account of the horrid sins of the sons of Eli. Bp. Patrick. — them that honour me I will honour.] I will distinguish with suitable marks of favour them that honour 32. — thou shalt see an enemy in my habitation.] The marginal translation seems most literal, "Thou shalt see Or, the affliction of the tabernacle, for all the wealth which God would have given Israel. How the word of the Lord was first revealed to Samuel. Before CHRIST about 1165. sons, on Hophni and Phinehas; in one day they shall die both of them. 35. — a faithful priest.] This seems to be meant of Zadok, anointed in the place of Abiathar, 1 Chron. xxix. 22, in whose line the high priesthood continued till the Babylonish captivity. Procopius here notes, that though this according to the history is meant of Zadok, yet it belongs to none in the highest sense but unto our Lord Jesus Christ, who offered Himself to the Father for us, and is our great High Priest for evermore. Bp. Patrick. 36. — Put me, I pray thee, &c.] This seems to have been fulfilled in the days of Abiathar, who for treason was not only put out of his office, but deprived of the portion given to the priests in the temple, 1 Kings ii. 25, 27. By this means, his posterity fell into extreme want; in which the just judgment of God may be observed, that the children of those, who were so wanton that they could not be content unless they had the choicest part of the sacrifice, should fall into so low a condition as to beg their bread. Bp. Patrick. We see here another instance among the many we meet with in Scripture of God's punishing in kind the notorious crimes of men. The offence of Eli was prostituting the authority of his age and office, his paternal and sacerdotal power, to the profane licentiousness of his two wicked sons; his not punishing, at least not restraining, their scandalous practices. For this reason, the just judgment of God threatens, that none of his family should ever after live long enough to arrive at the venerable authority of old age, which he had misused: nor be invested with the highest order of priesthood, which he had profaned. Again, as his sons, by their profligate lives, and he by his inexcusable lenity, had brought a scandal on religion, and abused the plenty and affluence, as well as the honour, of their high station, to the vices of lust and intemperance, not only they are doomed to untimely ends, but their family and posterity are con- 2. — was laid down in his place.] Was laid down for repose in the court of the tabernacle, where were divers rooms for the uses of the priests. Bp. Patrick. 3. — ere the lamp of God went out] This seems to imply that the lamp was extinguished in the morning: on the other hand, it is said, Lev. xxiv. 2, that the lamps were to burn continually. It is probable that some lamps were kept always burning, and others extinguished in the day time. Dr. Berriman. 4. — and he answered, Here am I.] We should note the ready obedience of Samuel, for our instruction and example. In him we observe a quick attention and unwearied diligence; he hears and runs at every call; he stays not to be twice called, before he goes. We see here the greatest simplicity of mind, and a most perfect humility of will. He murmurs not; he argues not; he complains not; he delays not; at every call he rises from his bed and runs. It is to such a child as this 10. — Speak; for thy servant heareth.] Such was the pious answer of the Prophet Samuel, then only a youth, on his receiving a message from the Lord. It implies his entire readiness to obey the commands of God, in whatever way those commands should be made known to him. To him they were conveyed in a vision; a mode of conveying the commands of God, which hath ceased since the establishment of the Gospel. But there are various other ways, in which the Almighty speaks to man; especially, by the works of creation, by their consciences, and by the Scriptures. In whatever manner He addresses us, it is our duty obediently to reply, "Speak, Lord; for Thy servant heareth." Gilpin. 11. — at which both the ears—shall tingle.] Which shall stun and amaze all that hear it. This was fulfilled when the doleful news came, that the ark was taken, and both Eli and his sons slain, &c. Bp. Patrick. 13. — I will judge his house for ever.] "For ever" signifies here, as in several other places of Scripture, "for many successive generations." Dr. S. Clarke. 18. And Samuel told him every whil.] The behaviour of Samuel, who at first was afraid to tell Eli what the Lord had said unto him, but, when he was called upon to do it, concealed nothing from him, is a beautiful example of modesty, and at the same time of courage and resolution. Let us always be thus loth to speak disagreeable truths; yet, when we are called to it, neither shame nor fear should hinder us from doing it. Osterwald. — It is the Lord: let him do &c.] Eli hears with an unmoved patience and humble submission the sentence of beggary, death, and desolation, denounced 21. — by the word of the Lord.] Not by dreams or visions, but by speaking to him in an audible voice. Bp. Patrick. "By the word of the Lord," means very probably that Jehovah made His revelations by His Chap. IV. ver. 1. And the word of Samuel came] The word or the revelations of God grew frequent in Israel by means of Samuel. Bp. Patrick. The word or will of the Lord by Samuel came, or was made known to all or any of Israel, that consulted Samuel, to that purpose, on any occasion. Dr. Wells. — Israel went out] Probably without consulting Samuel. Dr. Wells. This was in the middle of that forty years' dominion, which the Philistines had over the Israelites, mentioned Judg. xiii. 1, unto which they were encouraged, perhaps, by the death of the lords of the Philistines, and by the great slaughter which Samson had made of them at his death, Judg. xvi. 27, &c. Bp. Patrick. 3. — Let us fetch the ark] Their defeat threw them into a great consternation, but had no better effect than to direct them to a project still more foolish and unwarrantable. They trusted little to real religion, and had scarcely any of it left among them: so they vainly relied on the external symbols of the Divine presence, and resolved to carry the ark into the field to give them deliverance, little dreaming that they were doomed to destruction by Him, for whose sake alone the ark was to be had in veneration. Pyle. They seem to have brought out the ark in imitation of Joshua, who marched with the ark against Jericho: but he had Divine authority for doing it, and they had none; and their acting without any warrant from God, provoked His anger instead of procuring his favour. Bp. Patrick. Who gave them authority to command the ark of God at their pleasure? Here was no consulting of the ark which they were about to fetch, no inquiry of Samuel whether they should fetch it, but a headstrong resolution of presumptuous elders to force God into the field, and to challenge success. Bp. Hall. 8. — these mighty Gods? &c.] The Hebrew words, which we translate mighty Gods, are translated by Theodoret the strong God, which agrees with what goes before, God is come into the camp. So the following words would be translated, "this is the God," instead of "these are the Gods." Bp. Patrick. 11. — the two sons of Eli, — slain.] The defeat of the Israelites, the death of Eli's sons, and of Eli himself, were proofs of God's wrath against the people of Israel Eli's death. Phinehas' wife dieth. jamin out of the army, and came to Shiloh the same day with his clothes rent, and with earth upon his head. 18. — when he made mention of the ark of God, &c.] Eli, though too indulgent a father, was highly commendable in this, that he was not so much affected with the slaughter of his sons and of his people, as with the loss of the ark of God: he kept up his courage and did not fall, till he heard that mentioned. Bp. Patrick. The good old man hears the other intelligence, though with sorrow, yet with patience: but when the messenger tells him of the ark of God taken, he can live no longer; that word strikes him backward from his throne, and kills him in the fall: no sword of a Philistine could have slain him more painfully. Bp. Hall. The sacred historian has offered some extenuation of Eli's offence by stating that he was very old when he heard of his sons' doings: he was then eighty-eight years old. He appears to have been a religious man himself, but of too easy a disposition for a judge, or watcher over Israel, appointed to warn and punish the wicked, under the awful responsibility of having their blood required at his hand, even though they die in their own sins. Ezek. iii. 17, 20. Dr. Hales. The history of Eli is so fully set forth in Scripture, in order to teach us, that, if we govern those committed man, and heavy. And he had judged Israel forty years. 21. — saying, The glory is departed from Israel: &c.] She is insensible of the death of her father, her husband, and herself, in comparison with the loss of the ark of God; calls her (then unseasonable) son I-chabod, or, "There is no glory;" and says with her last breath, "The glory is departed from Israel." She cares nothing for a posterity, which was to want the ark of God: she cares nothing for a son, come into the world of Israel, when God was gone from it; and she departs willingly from them, from whom God was departed. Not outward magnificence, nor wealth, nor the favour of the mighty, but the presence of God in His ordinances, were the glory of Israel; the withdrawing of which was a greater judgment than destruction. Bp. Hall. Chap. V. ver. 1. — and the Philistines took the ark &c.] The reasons why God permitted the ark of His presence to be taken by the Philistines appear to have been these; that the Israelites had presumed to send Or, to cry out. — Ashdod.] A place lying on the shore between Gaza and Joppa, the same which is called Azotus in the New Testament, Acts viii. 40. Dr. Wells. 2. — priests and the diviners.] The priests who were best skilled in their sacred ceremonies; and the diviners, who pretended to know the will of God, and foretell future events. Bp. Patrick. 3. — Dagon was fallen &c.] In a posture of the most humble adoration, hereby acknowledging the God of Israel to be above all gods. Bp. Patrick. 3. — a trespass offering.] Designed as an acknowledgment that they had offended the God of Israel by bringing His ark from its proper place, for which offence they begged forgiveness by this offering. This was in conformity with the notions of the heathens, who all thought their gods were to be appeased by honorary gifts. Bp. Patrick. 4. — Five golden emerods, and five golden mice.] This was also a custom among the ancient heathens, to consecrate to their gods such monuments of their deliverances, as represented the evils from which they were freed. Tavernier relates, that this is still practised among the Indians: he says, that when any pilgrim goes to a pagod for the cure of disease, he brings the figure of the limb or part of the body which is affected, made either of gold, silver, or copper, according to his quality, which he offers to his god, and then begins to sing, as all others do, after they have offered. Mr. Selden also has observed, that mice were used among the ancient heathen for lustration and cleansing. Bp. Patrick. A similar practice of hanging up figures of the limbs or parts afflicted with disease, still prevails in churches of the Romish communion. What was the shape of these emerods which were offered, has been the subject of considerable doubt. The prevailing opinion has been, that they were made in the shape of the part of the human body which was diseased. Pole's Syn. Crit. 5. — tread on the threshold &c.] So foolishly did they pervert the meaning of God, that, instead of concluding Dagon to be no god, they honoured the very threshold of his temple, as if it had some divinity in it. Bp. Patrick. Hence the phrase of "those that leap on the threshold" was afterwards used to signify the Philistines, as in Zephan. i. 9. Pyle. — unto this day.] The day when Samuel wrote this book: when the events happened he was a youth, but the book was written when he was advanced in years. Bp. Patrick. 6. — with emerods, &c.] A sudden and violent disease in their bowels, which occasioned great pain and torture. Pyle. 7. — two milch kine, on which there hath come no yoke.] The priests and diviners seem to have directed the Philistines to take milch kine, which had never before been yoked, to draw the cart, for the purpose of ascertaining whether the hand of God was concerned in what had befallen them. It would be impossible that these 10. — to Ekron.] They sent the ark to Ekron, as being the last city of the Philistines, lying in the northern border of Judah. Dr. Wells. 11. — the hand of God was very heavy there.] How miserable was the estate of these Philistines! Every man was either sick or dead; those that were still living, through their extremity of pain, envied the dead, and the cry of their whole cities went up to heaven. It is happy that God hath such store of plagues and thunderbolts for the wicked: if He had not a fire of judgment, Before CHRIST about 1161. The Philistines take counsel how to send back the ark. were smitten with the emerods: and the cry of the city went up to heaven. # CHAP. VI. 12. — the cry of the city went up to heaven.] In this chapter are displayed all the attributes of God: His justice in punishing His own people; His goodness in thus manifesting Himself to those who knew Him not; His power in making the idols fall before Him; His truth in vindicating Himself upon the Israelites for their sins, and upon the Philistines for their idolatry. Bp. Wilson. Chap. VI. ver. 1. — in the country of the Philistines] The Hebrew word, which we translate country, signifies also field: whence some think, that the Philistines, being so plagued on account of the ark in their cities, sent it into the open fields; but were still disappointed of their hope, for mice sprang up from the ground and wasted their Chap. VII. ver. 2. — while the ark abode in Kirjath-jearim, &c.] This is not to be understood of the whole time that the ark remained there; for it continued in this place till the time of David, 2 Sam. vi. 3, about forty-six years. Thus the expression, "it was twenty years," refers to the time when "the house of Israel lamented after the Lord," that is, were awakened to some sense of their duty, and began to seek the favour of God, and to lament their apostasy from Him. Bp. Patrick. Kirjath-jearim is expressly reckoned among the cities of Judah at Josh. xv. 60; lying in the north border of that tribe: the name means "the city of Jearim," being taken from mount Jearim, upon or near which it lay. Dr. Wells. — the house of Israel lamented after the Lord.] The hearts, then a put away the strange gods and b Ashtaroth from among you, and prepare your hearts unto the LORD, and c serve him only: and he will deliver you out of the hand of the Philistines. 5. — to Mizpeh.] There were two or three places of this name, Josh. xv. 38; xviii. 26. This is supposed to have been in the confines of Benjamin and Judah. Dr. Wells. 6. — drew water, and poured it out] As this sentence refers to a day of humiliation and prayer, interpreters commonly expound the pouring out of water in connexion with the same. But conjectures about the meaning are various. Some think that they washed their bodies in water, signifying the purification of their bodies from the filthiness of sin; others, that this water was poured on the ground, in token of the expiation of their sin, which they hoped might be remembered no more, as water poured on the ground could no more be seen. However, it seems more probable that they poured out water in token of joy, after they had fasted and confessed their sins, as they were wont to do in the feast of tabernacles: to this custom Isaiah refers, Is. xii. 3, "With joy shall ye draw water out of the wells of salvation." There is the greater reason in this interpretation, because Samuel had just conveyed to them a promise of deliverance from the Philistines, on condition of their repentance; which made them rejoice in hope of it, because they did now sincerely turn to God. Bp. Patrick, Dr. Wells. Both to CHRIST about 1120. a Josh. 24. 15, 23. b Judg. 2. 13. c Deut. 6. 4. Matt. 4. 10. Luke 4. 8. d Judg. 2. 11. not silent from us from crying. answered. 9. — by the way of his own coast] By the coast of the land of Israel, to Beth-shemesh, a city of Judah. Dr. Wells. 10. — and shut up their calves at home:] Natural instinct would have undoubtedly made the milch kine return home to their calves, if the hand of God had not led them in a contrary direction. 19. — because they had looked into the ark] God had strictly forbidden this, not only to the common people, but also to the sons of Levi, Numb. iv. 20. In this instance, their curiosity made them forget their duty; being desirous perhaps to discover whether the Philistines had taken out the tables of the covenant, or wishing to have a view of such an ancient sacred monument, written by God's own hand. By. Patrick. It was a particular prohibition, Numb. iv. 20, that not only the common people, but even the Levites themselves, should not dare to look into the ark, or any other of the holy utensils belonging to the service of God, upon pain of death; and the severity of this law will not seem unreasonable, when it is considered, how much, in every nation, it has been accounted the greatest profaneness to obtrude into the mysteries of religion: and if the Philistines, for their irreverence to the ark, were treated with less rigour than the Beth-shemetes, it should be remembered, that the former were not instructed in the laws of God, nor placed under an obligation to observe them. Stackhouse. The ark dealt blows and death on every side; to Philistines, to Israelites; to both of them for profaning it, the one with their idol, the other with their eyes. It is a fearful thing to use the holy ordinances of God with an irreverent boldness: fear and trembling become us in our access to the majesty of the Almighty. By. Hall. The punishment which befell the men of Beth-shemesh for looking into the ark, tended to produce in the Israelites reverence and fear; and to make them sensible, that, if the Lord returned to dwell among them, they should take care not to provoke Him to wrath, lest His presence might become as fatal to them, as it was to the Philistines. It is a great advantage to have God present among us, in the signs of His covenant, and pledges of His grace and favour: but this engages us to reverence that holy and righteous God, lest by offending Him we expose ourselves to His vengeance. Ostervold. — fifty thousand and threescore and ten men.] This translation seems evidently wrong, and is caused by a transposition of the words. As Beth-shemesh was but a small village, it is improbable that it should contain as many inhabitants as are here mentioned to be slain. The interpretation of Bochart is far more reasonable, He smote threescore and ten men, fifty out of a thousand: meaning, that God was so indulgent as not to slay Eleazar is sanctified. The Israelites repent at Mizpeh. Before CHRIST about 1140. and the people lamented, because the LORD had smitten many of the people with a great slaughter. 9.— and Samuel cried unto the Lord for Israel:] It is here related, that the people, terrified at the approach of the Philistines, had recourse to the intercession of Samuel; and he, by his intercession and prayers, obtained a miraculous victory. The greatest blessing that any people can enjoy, is to have wise rulers, and such as fear God: the prayers of good men, and of the faithful servants of God, are of great efficacy; and, for their sakes, God often spares and blesses a nation. Ostervold. 15.— all the days of his life.] As Samuel was the author of this book, he could not speak literally of "all the days of his life:" the sense probably is, that he was so diligent in the discharge of his office, that he gave himself no rest, but sat to judge causes every day. Bp. Patrick. All that the text says comes to this; that Samuel discharged his office with the greatest exactness, and that he employed himself in it every day of his life. Locke. 17.— there he built an altar] No doubt, by God's direction or permission for the present; as He had made no declaration where He wished the ark to be fixed, after it was taken from Shiloh; and as it was fit that there should be an altar where Samuel himself resided, for the purpose of invoking God's direction and blessing, when the people came to consult the Divine majesty through him. Dr. Wells. Chap. VIII. ver. 5.— make us a king to judge us] The inconvenience, which the Israelites allege, arising from the age of Samuel, and the misconduct of his sons, was so plainly temporary and easily removable, that it could have been but a mere pretence. The real motive undoubtedly was, that they should be governed "like all the (other) nations:" a motive originating in their not sufficiently attending to the Divine interpositions of the judges, but yielding to their ardent and culpable fondness for the manners and customs of the surrounding idolatrous states; a fondness they were restrained from indulging, by the control of that theocracy established by the Mosaick Law; which control they in all probability secretly hoped would be less strict, if they changed the form of their civil government. This criminal disposition God exposes and reprobates, ver. 7. Dr. Graves. It is generally thought, that the circumstance which made the Israelites so urgent at this time for a king, was a present strait, into which they had fallen, for want of an able leader, when Nahash king of the Amorites came up against Jabesh-gilead. But their duty was to inquire of the Lord, as at other times, who it was that He would be pleased to constitute their general in this exigency, to lead out their forces against their enemies. Stackhouse. Chap. IX. ver. 1.—a mighty man of power.] This seems to be meant of his great bodily strength and courage; for Saul himself describes his family to be "the least of all the families of Benjamin," ver. 21. Bp. Patrick. 7.— Hearken unto the voice &c.] God grants their desire of having a king, not as approving their request, but, on the contrary, that it might turn to their punishment, as is affirmed, Hos. xiii. 11. Dr. Wells. God was unwilling to exercise such a resistless control, as totally to disregard the choice of His people, and chain Samuel telleth the manner of a king. Before CHRIST about 1095. they have not rejected thee, but they have rejected me, that I should not reign over them. 11. — This will be the manner of the king &c.] He proceeds to shew them, that the sufferings, into which they were about to run, were much greater than those of which they complained; that, in subjecting themselves to an arbitrary prince, they would lie at the mercy of one who would have the power, and perhaps the disposition, to treat them rather as slaves than as 15. — the tenth] It was part of the royal right in Eastern countries, to have the tenth part of the fruit of the land for the king's share; and, if they contented themselves with this portion, they were accounted good kings. Bp. Patrick. 18. — the Lord will not hear you] He will rather leave you to continue under the heavy yoke of such a king, as a just punishment for your not hearkening to all that is now laid before you by His merciful order, in order to prevent your subjecting yourselves to this heavy yoke. Dr. Wells. 20. That we also may be like all the nations.] Blinded by a strange infatuation, they did not see that it was their singular happiness to be in this respect unlike to other nations; and that God, who was their peculiar Governour, never failed to raise up, in time of need, men of wonderful merit to be their deliverers. It was their vainglorious humour which made them think they were inferiour to other nations, unless they saw a prince set over them, shining in gold and jewels, living in a sumptuous palace, and attended with the pomp and state of numerous guards. Bp. Patrick. The establishment of the kingly form of government in Judea forms a distinguished era in the history of the chosen people. This change had been provided for in the Divine economy, having been foretold in the prophetick declaration of Moses, delivered to the assembled nation shortly before his death, Deut. xvii. 14, in such a manner as supplies a striking proof of the authenticity of the Pentateuch. It was not however established till four hundred years after the prediction was delivered. But the lateness of the introduction of the kingly government supplies in itself considerable evidence of the Before CHRIST about 1095. summits. Samuel yieldeth to the people. Saul sent to seek his father's asses. Before CHRIST about 1695. 22.—Hearken unto their voice, &c.] We perceive from this history, that God may yield to our importunities, and satisfy our longings, when He is not pleased with our requests. We must therefore not consider every thing we obtain as a mark of the Divine favour, but must reflect with what mind we have solicited for it, and what steps we have taken in the pursuit of it. If we are as headstrong and violent as these Israelites, we may possibly prevail; but it would have been far better for us, if we had not prevailed, and if we had calmly awaited the Divine dispensations. Reading. The king which God consented to give the Israelites was only His viceroy or deputy; and on that account he was not left to the people's election, but was chosen by Himself: the only difference between God's appointment of the judges and of Saul being this, that they were stirred up by internal influence, he chosen by outward designation. Bp. Warburton. When the Israelites persisted in asking a king, God ordered Samuel to set one over them; but first warned them by him of — kissed him.] In token of subjection or reverence to him: according to the custom of the most ancient times, Gen. xii. 40; and of those which followed, Ps. ii. 12. The Jews call it the kiss of homage. Bp. Patrick. 2.—a choice young man.] In this choice of Saul, for the comeliness and stature of his person, God had regard to the opinion of the Israelites, in common with the rest of the Eastern nations, who prided themselves in princes of a stately mien and countenance. Pyle. It should be observed, that God, who permitted the people of Israel to have a king over them, did not leave them at liberty to take whom they pleased, but gave them one Himself. God always, as in this instance, disposes all things for the execution of His designs, and brings them about by unforeseen ways. His providence ruleth over all, and by Him, in particular, kings govern. Ostervald. 5.—the land of Zuph, &c.] A territory in the tribe of Ephraim, where some of Samuel's ancestors had lived, chap. i. 1; and where Ramah, Samuel's present abode, seems to have been. Bp. Patrick. 7.—what shall we bring the man? It was not only the ancient custom in Eastern countries to approach Before CHRIST about 1695. Saul, by the counsel of his servant, and direction of young maidens, a present to bring to the man of God: what † have we? 9.—for he that is now called a Prophet &c.] The word now refers to the time when this book was written, probably the latter part of Samuel's life. The verse explains that, at the time when Saul was appointed king, the Hebrew word Roeh, "a seer of secret things," was usually applied to inspired persons; but that afterwards the word Nabi, or "prophet," (which had been very anciently known, as appears from the books of Moses,) came into common use. Bp. Patrick, Pyle. The word Nabi, "prophet," was in use in the time of Moses or Abraham; see Gen. xx. 7; but then it only implied, a man favoured of God: whereas, in the time of Samuel, it was appropriated to one who foresaw future events. Dr. Gray. It is remarkable, that the title seer occurs principally, if not altogether, under the regal government of Israel; the first time we meet with it being in before he go up to the high place to eat: for the people will not eat until he come, because he doth bless the sacrifice; and afterwards they eat that he bidden. Now therefore get you up; for about † this time ye shall find him. 12.—a sacrifice—to day] Either at some solemn festival, (some imagine that of the new moon,) or upon some special occasion of prayer and thanksgiving to God. —in the high place:] Or greatest amnioncy of the hill, on which the city stood; where it is probable that Samuel built, by God's direction, the altar mentioned at chap. vii. 17. Dr. Wells. The sacrifices were to be offered regularly, in the place which the Lord should choose. But while this choice remained suspended, because Shiloh was laid desolate, and no other place was appointed, the sacrifices were offered in places where was neither tabernacle nor ark. Afterwards, when the ark was settled, it became unlawful to offer sacrifices in high places. In several places of Scripture the Canaanites are said to have had their high places, on which they worshipped their idols; but this is the first instance of any belonging to the people of God. It is the opinion of some learned persons, that this appointment of a private place of worship, by so great an authority as that of Samuel, gave rise to the institution of synagogues in aftertimes. Bp. Patrick. 13.—doth bless the sacrifice:] The feast after the sacrifice: the greater part of that which was offered belonged to him who made the offering, and on this he entertained his friends. The expression of "blessing the sacrifice" alludes to the custom among the Hebrews, of giving thanks before their meals. Locke. 16.—that he may save my people] Saul, as will appear in 1 Sam. xiii, xiv, gained great advantages over the Philistines in the beginning of his reign, and prevented their giving disturbance to the Israelites. He also waged successful war against the Ammonites, Amalekites, Moobites, &c. Calmet. 17.—shall reign] The word which we translate reign signifies something of coercion and restraint, as is ob- b Chap. 15. 1. Acts 18. 21. cometh to Samuel. Samuel anointeth Saul. Before CHRIST about 1695. in the gate, and said, Tell me, I pray thee, where the seer's house is. 20. — on whom is all the desire &c.] The meaning is, All Israel desire a king, and there is none fitter for it than thyself, and God is resolved to advance thy family. Bp. Patrick. The word "desire" is used for that affection with which the people are actuated towards an intended king or governor, even before they have any actual knowledge of his person. Dr. Berriman. 24. — took up the shoulder.] The shoulder of a lamb is esteemed a peculiar delicacy in the East: Josephus says, that it was called the royal portion. It is there eaten covered over with butter and milk. The sacred historian perhaps alludes to this, when he mentions "that which was upon it," an expression which an European reader may well be at a loss to understand. Harmer. 25. — communed — upon the top of the house.] This passage is perfectly agreeable to Eastern customs. See note on Deut. xxii. 8. It appears that Samuel conversed with Saul for coolness on the housetop in the evening; and in the morning, ver. 26, he called Saul, who lodged there all night, and was not stirring. Harmer. Chap. X. ver. 1. — took a vial of oil.] Samuel did time hath it been kept for thee since I said, I have invited the people. So Saul did eat with Samuel that day. —whose hearts God had touched.] Whom God inclined to follow him as his guard: or who were moved perhaps by the authority of Samuel (the man of God) to go and attend him. Chap. XI. ver. 2. — thrust out all your right eyes.] The reason why Nahash thrust out their right eyes was, not only to bring a reproach on Israel, as himself declares, but also to disable them from serving in war; for, as the manner of fighting in those days was chiefly with bow and arrow, sword and shield, the loss of the right eye made them incapable of either. Yet this barbarous king thought it not proper to put out both their eyes, for then he would have made them less serviceable to himself as slaves, and less able to pay him the tribute which he expected. Stackhouse. The loss of eyes is a punishment regularly inflicted in the East on rebels, &c. to this day. Mr. Hanway, in his journey in Persia, gives very striking instances of this practice. Fragments to Calmet. See Jer. xxxix. 7, and the note there. The king of the Ammonites attacked the Israelites most unjustly, and wished to impose on them the most barbarous and shameful conditions; but God punished, ver. 11, the hangfulness and cruelty of that prince, and proved that His providence humbles the proud and the oppressor. Ostervald. 2. When thou art departed &c.] To confirm the truth and authority of what he said and did, Samuel tells him what was to happen to him in the way home to his father, in several instances. Pyle. — by Rachel's sepulchre] It is related at Gen. xxxv. 20, that Jacob raised a pillar over the grave of Rachel. We need not infer that this same pillar was actually Saul's heart is changed, and he prophesieth. Before CHRIST about 1085. business. of Benjamin at Zelzah; and they will say unto thee, The asses which thou wentest to seek are found: and, lo, thy father hath left † the care of the asses, and sorroweth for you, saying, What shall I do for my son? 3. — the plain of Tabor,] Not near the famous mountain of that name, but a place called Elon-tabor, south-east of Ramah. Dr. Wells. — Beth-el,] This had been a religious place ever since the days of Jacob, as if, by God's appearance to him there, it had been consecrated to prayer and sacrifice. As the ark was now without any determined place, they sacrificed here, as well as in other high places. Bp. Patrick. 5. — the hill of God,] So called, because they were wont to sacrifice there; or because a school of the Prophets, called the men of God, was there. — a company of prophets coming down] By prophets are meant, persons settled for the instruction of youth in the laws of God, and the duties of religion. They were probably returning from sacrifice, praising God for His benefits with variety of instrumental musick, as the word prophecy sometimes signifies. Bp. Patrick. It hence appears, that the great estimation in which the ministers of their religion were held among the Jews, was derived from them to their enemies the Philistines, who dwelt upon their skirts; insomuch that, in a garrison of the Philistines, there was a college of Prophets, newly instituted by Samuel, unharmed and undisturbed, though they were enemies to the nation: also, when David fled from Saul, 1 Sam. xix. 18, he came to Naioth, where the Prophets dwelt, and thought to take sanctuary there, knowing it was a privileged place. Bp. Jer. Taylor. 6. — thou shalt prophesy with them,] Thou shalt be suddenly inspired with such thoughts and affections, as to become like one of them; able in an instant to compose hymns in honour of God, and to adapt them to melodies, which thou hast never learnt. Bp. Patrick. 9. — gave him another heart:] Wrought a sensible change in him by these new abilities which He infused into his heart. Bp. Hall. 10. — the Spirit of God came upon him,] It is worthy of observation, that "the Spirit of the Lord, which came upon Saul, and turned him into another man," as foretold by Samuel, ver. 6, by no means interfered with his freewill or free agency; he was still free "to act as occasion should serve," or require, chap. x. 7; and accordingly, when his uncle wanted him to tell what the Prophet had said unto him, he mentioned the finding of the asses, but "of the matter of the kingdom, whereof Samuel spake, he told him not," chap. x. 16. He followed the dictates of his own prudence on this occasion, as afterwards, in "holding his peace," when insulted by the seditious. But he was still at liberty to "grieve the Spirit," and even to "quench the Spirit," and to be possessed, on the contrary, with an evil spirit from the Lord, when he lost that modesty and humility which first recommended him, and became envious, jealous, cruel, and tyrannical. Dr. Hales. 12. — But who is their father?] Their wonder was presently satisfied by a prudent person among them, who bade them consider who it was that made the Pro- Saul is chosen at Mizpeh by lot. Before CHRIST 1003. of prophesying, he came to the high place. 20.—the tribe of Benjamin was taken.] A similar phrase was used at Josh. vii. 16, respecting the discovery of the person who had offended in the accursed thing; and it is generally supposed to have been done by the casting of lots. Bp. Patrick. 25.—and wrote it in a book.] Josephus says, that Samuel here wrote down the evils which were to befall the Israelites in consequence of their choosing a king, and laid up the writing in the tabernacle, to be a memorial of the truth of his predictions to future ages. Some think that he merely recorded the solemn election of Saul; and others, (with more probability perhaps,) that he recorded the rules and principles, according to which the king was constitutionally to govern. Calmet. 26.—went home to Gibeah:] Called Gibeah of Vol. I. 27.—children of Belial] Some lewd wicked men, who had no regard to the Divine appointment, and either hated all government, or, being men of quality themselves, and proud, were vexed to see one of so mean a family set up for king. Dr. Wells. —brought him no presents.] It was a constant custom among the Eastern nations, and is even to this day, whenever they approach the prince, to make him some present; and especially this was the proper method of recognizing Saul on his first accession to the throne. Stackhouse. 2. — behold, my sons are with you.] He seems to mean, that the sons of whom they complained (see chap. viii. 5.) are now in their hands, deprived of their publick station, reduced to the rank of subjects to the king, like the rest of the people, and punishable before his tribunal according to their deserts. Dr. Wall. 3. Behold, here I am: witness against me] While we contemplate the unspotted conduct of the Prophet, even from his childhood to his gray hairs, we cannot but admire the undaunted courage of his innocence; and how happy must that man be, to whose integrity both his conscience and the world bear testimony. Wogan. 5. — came after the herd out of the field;] It hence appears, that Saul now lived retired in rustick occupations, exercising no authority over the people, but leaving all to the management of Samuel. Bp. Patrick. 7. — he took a yoke of oxen, &c.] Saul on this occasion gives proof of his resolution, and assumes, for the first time, the exercise of his authority, which was not acknowledged by "the children of Belial," chap. x. 27, till he enforced it by his determined conduct, and by his threatening to destroy the oxen of those who did not support him. 7. — righteous acts] By "righteous acts" are here meant the acts of grace and favour which God had shewn towards them in all His dispensations, even those of correction and judgment. His severest judgments are intended to reform vice, and to confirm virtue; and not to destroy His people, but to amend them; to improve their graces and to increase their rewards. Wogan. 8. — the men of Judah] It is observable, that the tribe of Judah are here mentioned separately from the rest; this appears to be a peculiar honour done to this tribe, as having preeminence over the rest. Bp. Patrick. 11. — and Bedan.] It is remarkable that there is no such name as Bedan mentioned in the book of Judges. Bp. Patrick. Perhaps Barak may be meant. Dr. Hales. 17. Is it not wheat harvest to day? The harvest in Judea began about the end of June or the beginning of July, in which season thunder and rain were never known: the seasons of rain are only in the spring and autumn, the one called the former, the other the latter rain. Therefore Samuel, by this preamble, “Is it not wheat harvest to day?” meant to signify the greatness of the miracle which God was about to work; namely, that He could in an instant, and at a time when they least of all expected it, deprive them of all the comforts of life, as they justly deserved, for their great wickedness in rejecting Him and His Prophet. Stackhouse. The former rain is the first that falls in autumn after a long summer’s drought, which is usually terminated in Judea, and the neighbouring countries by heavy showers that last for some days. In Judea, according to Dr. Shaw, who must have learnt it by inquiries from the inhabitants of the country, the beginning of November is the time of the first descent of rain; though in other parts of Syria it happens sooner. The latter rain is that which generally comes about the middle of April; after which it seldom or never rains during the whole summer. And therefore when, at the prayer of Samuel, the Lord sent thunder and rain in the time of wheat harvest, such an unusual phenomenon, happening immediately according to the Prophet’s prediction, was justly considered as an authentick sign of his having spoken by the Divine authority. Dr. Blayney. — your wickedness is great.] See note from Bp. Horsley on Hosea xiii. 11. 13. — not a man be put to death] An instance this of great moderation, and fit to be imitated by all who have enemies in their power. Bp. Wilson. 14. — renew the kingdom there.] There ratify and establish Saul in the possession of his throne. Pyle. 15. — they made Saul king] The mode in which Saul was made king is peculiarly remarkable; the people retained such reverence for their God, and such confidence in their Prophet, that they did not attempt to elect a king themselves, but waited for the Divine appointment. In this appointment, care was taken to preserve in its full force the Divine government originally established over the Jews. A king was elected by the express declaration of the Divine oracle, raised from an obscure family, chap. ix. 21, so that he himself, Samuel testifieth his integrity. CHAP. XII. He reproveeth the people of ingratitude. Before CHRIST 1005. # CHAP. XII.