1  The affliction of Hannah, Sa1 1:1-8.
Her prayer to God, with Eli's blessing, Sa1 1:9-18.
The birth and nursing of Samuel, Sa1 1:19-23.
The presenting of him to God, Sa1 1:24-28.

1:1 Ramathaim - zophim - Called Ramah, ver. Sa1 1:19.Eparathite - That is, one of Bethlehem - judah, by his birth and habitation, though by his original a Levite.

1:2 Two wives - As many had in those ages, tho' it was a transgression of the original institution of marriage. And it is probable that he took his second wife, namely, Peninnah, because Hannah was barren.

1:3 Yearly - At the three solemn feasts, when he, together with all other males were obliged to go to worship God in the place appointed; and at other times, when he as a Levite, was to go thither in his course.To sacrifice - Not in his own person, which the Levites could not do, but by the priests. Were there - Or, were the priests of the Lord there, under their father Eli, who is generally conceived to have been the high - priest, but being very old and infirm, his sons ministered in his stead. This is the first time in scripture, that God is called the Lord of hosts or Armies. Probably Samuel was the first who used this title of God, for the comfort of Israel, at the time when their armies were few and feeble, and those of their enemies many and mighty.

1:4 Portions - Out of the sacrifice of his peace - offerings, the greatest part whereof fell to the offerer, and was eaten by him, and his friends or guests, before the Lord. And out of this he gave them all portions, as the master of the feast used to do to the guests.

1:5 Shut up her womb - Yet Elkanah did not withdraw his love from her. To abate out just love to any relation, for the sake of any infirmity which they cannot help, is to add affliction to the afflicted.

1:6 Her adversary - Peninnah: so her envy or jealousy made her though so nearly related.

1:7 When she went - This circumstance is noted as the occasion of the contention, because at such times they were forced to more society with one another, by the way, and in their lodgings; whereas at home they had distinct apartments, where they might be asunder; and then her husband's extraordinary love and kindness was shewed to Hannah, whereby Peninnah was the more exasperated; then also Hannah prayed earnestly for a child, which hitherto she had done in vain; and this possibly she reproached her with. Did not eat - Being overwhelmed with grief, and therefore unfit to eat of the sacred food. Which they were not to eat in their mourning.

1:8 Ten sons - Oughtest thou not to value my hearty love to thee, more than the having of as many sons as Penninah hath? She would willingly change conditions with thee.

1:9 A seat - Or, throne; for it is manifest it was raised higher than ordinary, chap.Sa1 4:18. Here he might sit, either as the judge; or rather as high - priest, to hear and answer such as came to him for advice, and to inspect and direct the worship of God. Temple - That is, of the tabernacle, which is frequently so called.

1:10 Bitterness - That is, oppressed with grief. Prayed unto the Lord - They had newly offered their peace - offerings, to obtain the favour of God, and in token of their communion with him, they had feasted upon the sacrifice: and now it was proper to put up her prayer, in virtue of the sacrifice. For the peace - offerings typified Christ's mediation, as well as the sin - offerings: since by this not only atonement is made for sin, but an answer to our prayers obtained.

1:11 Give him - That is, consecrate him to God's service in his temple.No razor - That is, he shall be a perpetual Nazarite.

1:12 Continued - Heb. multiplied to pray. By which it appears that she said much more than is here expressed. And the like you are to judge of the prayers and sermons of other holy persons recorded in scripture, which gives us only the sum and substance of them. This consideration may help us much to understand some passages of the bible.

1:13 Drunken - Because of the multitude of her words, and those motions of her face and body, which the vehemency of her passion, and the fervency in prayer occasioned.

1:16 Count not, etc - Thus when we are unjustly censured, we should endeavour not only to clear ourselves, but to satisfy our brethren, by giving them a just and true account of that which they misapprehended.

1:18 Find grace - That favourable opinion and gracious prayer which thou hast expressed on my behalf, be pleased to continue towards me.Sad - Her heart being cheared by the priest's comfortable words, and especially by God's spirit setting them home upon her, and assuring her that both his and her prayers should be heard, it quickly appeared in her countenance.

1:19 Remembered - Manifested his remembrance of her by the effect.

1:20 Samuel - That is, Asked of God.

1:21 His house - Hannah only and her child excepted.His vow - By which it appears, though it was not expressed before, that he heard and consented to her vow, and that he added a vow of his own, if God answered his prayers.

1:22 Weaned - Not only from the breast, but also from the mother's knee and care, and from childish food; 'till the child be something grown up, and fit to do some service in the tabernacle: for it seems that as soon as he was brought up he worshipped God, ver. Sa1 1:28, and presently after ministered to Eli, chap.Sa1 2:11.

1:23 His word - His matter or thing; the business concerning the child, what thou hast vowed concerning him, that be may grow up, and be accepted and employed by God in his Service.

1:24 Three bullocks - One for a burnt - offering, the second for a sin - offering, and the third for a peace offering; all these sorts being expedient for this work and time. Flour - For the meal - offerings belonging to the principal sacrifices, which to each bullock were three tenth - deals, or three tenth parts of an ephah, and so nine parts of the ephah were spent, and the tenth part was given to the priest.Wine - For drink - offerings.

1:25 A bullock - The three bullocks mentioned ver. Sa1 1:24, the singular number being put for the plural, which is frequent.

1:26 Soul liveth - As surely as thou livest. Which asseveration seems necessary, because this was some years after it.

1:28 Lent him - But not with a purpose to require him again.Whatever we give to God, may upon this account be said to be lent to him, that tho' we may not recall it, yet he will certainly repay it, to our unspeakable advantage. He worshipped - Not Eli, but young Samuel, who is spoken of in this and the foregoing verse, and who was capable of worshipping God in some sort, at least with external adoration.

2  Hannah's song of thanksgiving, Sa1 2:1-10.
Elkanah leaves Samuel to minister before the Lord, Sa1 2:11.
The wickedness of Eli's sons, Sa1 2:12-17.
A farther account of Samuel and his parents, Sa1 2:18-21.
Eli's too mild reproof of his sons, Sa1 2:22-25.
Samuel's growth, Sa1 2:26.
God's dreadful message to Eli, Sa1 2:27-36.

2:1 Prayed - That is, praised God; which is a part of prayer.Rejoiceth - Or, leapeth for joy: for the words note not only inward joy, but also the outward demonstrations of it. In the Lord - As the author of my joy, that he hath heard my prayer, and accepted my son for his service. Horn - My strength and glory (which are often signified by an horn,) are advanced and manifested to my vindication, and the confusion of mine enemies. Mouth enlarged - That is, opened wide to pour forth abundant praises to God, and to give a full answer to all the reproaches of mine adversaries. Enemies - So she manifests her prudence and modesty, in not naming Peninnah, but only her enemies in the general.Salvation - Because the matter of my joy is no trivial thing, but that strange and glorious salvation or deliverance which thou hast given me from my oppressing care and grief, and from the insolencies and reproaches of mine enemies.

2:2 None holy - None so perfectly, unchangeably and constantly holy.None beside - Not only none is so holy as thou art, but in truth there is none holy besides thee; namely, entirely, or independently, but only by participation from thee. Any rock - Thou only art a sure defence and refuge to all that flee to thee.

2:3 Talk no more - Thou Peninnah, boast no more of thy numerous off - spring, and speak no more insolently and scornfully of me. She speaks of her in the plural number, because she would not expose her name to censure. Of knowledge - He knoweth thy heart, and all that pride, and envy, and contempt of me, which thy own conscience knows; and all thy perverse carriage towards me. Actions - That is, he trieth all mens thoughts and actions, (for the Hebrew word signifies both) as a just judge, to give to every one according to their works.

2:4 Bows - The strength of which they boasted. Stumbled - Or, were weak, or feeble, in body and spirit.

2:5 Hired themselves out for bread - It is the same thing which is expressed both in divers metaphors in the foregoing, and following verses.Ceased - That is, ceased to be hungry. Seven - That is, many, as seven is often used. She speaks in the prophetick style, the past time, for the future; for though she had actually born but one, yet she had a confident persuasion that she should have more, which was grounded either upon some particular assurance from God; or rather upon the prayer or prediction of Eli. She - That is, Peninnah. Feeble - Either because she was now past child - bearing: or, because divers of her children, which were her strength and her glory, were dead, as the Hebrew doctors relate.

2:6 Killeth - The same person whom he first killeth, or bringeth nigh unto death, he afterwards raiseth to life. Me, who was almost consumed with grief, he hath revived. The name of death both in sacred scripture, and profane writers, is often given to great Calamities.

2:8 From the dunghill - From the most sordid place, and mean estate.Inherit - Not only possess it themselves, but transmit it to their posterity. Throne - That is, a glorious throne or kingdom.Pillars - The foundations of the earth, which God created, and upholds, and wherewith he sustains the earth, and all its inhabitants, as a house is supported with pillars; and therefore it is not strange if he disposeth of persons and things therein as he pleaseth.

2:9 Feet - That is, the steps or paths, their counsels and actions; he will keep; that is, both uphold, that they may not fall into ruin; and direct and preserve from wandering, and from those fatal errors that wicked men daily run into. Silent - Shall be put to silence: they who used to open their mouths wide against heaven, and against the saints, shall be so confounded with the unexpected disappointment of all their hopes, and with God's glorious appearance and operations for his people, that they shall have their mouths quite stopped. Darkness - Both inward, in their own minds, not knowing what to say or do; and outward, in a stat e of deep distress. Prevail - Namely, against God, or against his saints, as the wicked were confident they should do, because of their great power, and wealth, and numbers.

2:10 Exalt - Increase, or advance the strength.Of his anointed - Of his king. This may respect Christ, the singular anointed one of God, and the special king of his people. In this sense also, the Lord shall judge the ends of the earth: David's victories and dominions reached far. But God will give to the Son of David, the uttermost parts of the earth for his possession. And he will give strength unto his king, for the accomplishing his great undertaking, and exalt the horn, of the power and honour of his anointed, till he hath put all his enemies under his feet.

2:11 Minster - In some way agreeable to his tender years, as in singing, or playing upon instruments of musick, or lighting the lamps.Before Eli the priest - That is, under the inspection, and by the direction of Eli.

2:12 Knew not - They did not honour, love, or serve God.

2:13 Boiling - As the Lord's part of the peace - offerings was burnt upon the altar, so the priest's and offerer's parts were to be boiled.

2:14 Took - Not contented with the breast and shoulder which were allotted them by God, they took also part of the offerer's share; besides which they snatched their part before it was heaved and waved; contrary to Lev 7:34.

2:15 The fat - And the other parts to be burnt with it. So this was all additional injury; for they took such parts as they best liked whilst it was raw.

2:17 Abhorred - But we know the validity and efficacy of the sacraments does not depend on the goodness of those that administer them.It was therefore folly and sin in the people, to think the worse of God's institutions. But it was the much greater sin of the priests, that gave them occasion so to do.

2:18 Ministered - That is, performed his ministration carefully and faithfully. Before the Lord - In God's tabernacle. Ephod - A garment used in God's service, and allowed not only to the inferior priests and Levites but also to eminent persons of the people, and therefore to Samuel, who, though no Levite, was a Nazarite, from his birth.

2:21 Grew - Not only in age and stature; but especially in wisdom and goodness. Before the Lord - Not only before men, who might he deceived, but in the presence and judgment of the all - seeing God.

2:22 Very old - And therefore unfit either to manage his office himself, or to make a diligent inspection into the carriage of his sons, which gave them opportunity for their wickedness. To Israel - Whom they injured in their offerings, and alienated from the service of God.The door - The place where all the people both men and women waited when they came up to the service of God, because the altar on which their sacrifices was offered, was by the door.

2:23 He said, etc - Eli's sin was not only that he reproved them too gently, but that he contented himself with a verbal rebuke, and did not restrain them, and inflict those punishments upon them which such high crimes deserved by God's law, and which he as judge and high - priest ought to have done, without respect of persons.

2:25 The judge - If only man be wronged, man can right it, and reconcile the persons. Against the Lord - As you have done wilfully and presumptuously. Who shall, etc - The offence is of so high a nature, that few or none will dare to intercede for him, but will leave him to the just judgment of God. The words may be rendered, Who shall judge for him? Who shall interpose as umpire, between God and him? Who shall compound that difference? None can or dare do it, and therefore he must be left to the dreadful, but righteous judgment of God. They had now sinned away their day of grace. They had long hardened their hearts. And God at length gave them up to a reprobate mind, and determined to destroy them, Ch2 25:16.

2:27 Man of God - That is, a prophet sent from God.

2:29 Kick ye - Using them irreverently, and profanely; both by abusing them to your own luxury, and by causing the people to abhor them.He chargeth Eli with his sons faults. Honourest thy sons - Permitting them to dishonour and injure me, by taking my part to themselves; chusing rather to offend me by thy connivance at their sin, than to displease them by severe rebukes, and just punishments. Fat - To pamper yourselves.This you did not out of necessity, but out of mere luxury. Chiefest - Not contented with those parts which I had allotted you, you invaded those choice parts which I reserved for myself.

2:30 I said - Where, or when did God say this? To Eli himself, or to his father, when the priesthood was translated from Eleazar's to Ithamar's family. Walk - That is, minister unto me as high - priest.Walking is often put for discharging ones office; before me; may signify that he was the high - priest, whose sole prerogative it was to minister before God, or before the ark, in the most holy place.For ever - As long as the Mosaical law and worship lasts.Far from me - To fulfil my promise, which I hereby retract.

2:31 Arm - That is, I will take away thy strength, or all that in which thou placest thy confidence, either,

1. the ark, which is called God's strength, Psa 78:61, and was Eli's strength, who therefore was not able to bear the very tidings of the loss of it. Or,
2. his priestly dignity or employment, whence he had all his honour and substance. Or rather,
3. his children, to whom the words following here, and in the succeeding verses, seem to confine it.Father's house - That is, thy children's children, and all thy family which was in great measure accomplished, Sa1 22:16, etc

2:32 Shalt see, etc - The words may be rendered; thou shalt see, in thy own person, the affliction, or calamity of my habitation; that is, either of the land of Israel, wherein I dwell; or of the sanctuary, called the habitation by way of eminency, whose greatest glory the ark was, Sa1 4:21-22, and consequently, whose greatest calamity the loss of the ark was; for, or instead of all that good wherewith God would have blessed Israel, having raised up a young prophet Samuel, and thereby given good grounds of hope that he intended to bless Israel, if thou and thy sons had not hindered it by your sins.So this clause of the threatning concerns Eli's person, as the following concerns his posterity. And this best agrees with the most proper signification of that phrase, Thou shalt see.

2:33 Of thine - That is, of thy posterity. Shalt grieve - Shall be so forlorn and miserable, that if thou wast alive to see it, it would grieve thee at the heart, and thou wouldst consume thine eyes with weeping for their calamities. Increase - That is, thy children. Flower - About the thirtieth year of their age, when they were to be admitted to the full administration of their office.

2:35 Raise a priest - Of another line, as it necessarily implied by the total removal of that office from Eli's line. The person designed is Zadok, one eminent for his faithfulness to God, and to the king, who, when Abiather, the last of Eli's line, was deposed by Solomon, was made high - priest in his stead. Build, etc - That is, give him a numerous posterity, and confirm that sure covenant of an everlasting priesthood made to Phinehas, of Eleazar's line, Num 25:13, and interrupted for a little while by Eli, of the line of Ithamar, unto him and his children for ever. Anointed - Before Jesus Christ, who is the main scope and design, not only of the New, but of the Old Testament, which in all its types and ceremonies represented him; and particularly, the high - priest was an eminent type of Christ, and represented his person, and acted in his name and stead, and did mediately, what John Baptist did immediately, go before the face of the Lord Christ; and when Christ came, that office and officer was to cease. The high - priest is seldom or never said to walk or minister before the kings of Israel or Judah, but constantly before the Lord, and consequently, before Christ, who, as he was God blessed for ever, Rom 9:5, was present with, and the builder and governor of the ancientchurch of Israel, and therefore the high - priest is most properly said to walk before him.

3  God's first manifestation of himself to Samuel, Sa1 3:1-10.
God's message to Eli, Sa1 3:11-14.
His faithful delivery of that message, and Eli's submission to God, Sa1 3:15-18.
The establishment of Samuel to be a prophet, Sa1 3:19-21.

3:1 Before Eli - That is, under his inspection and direction.Word - The word of prophecy, or the revelation of God's will to and by the prophets. Precious - Rare or scarce, such things being most precious in mens' esteem, whereas common things are generally despised.Open vision - God did not impart his Mind by way of vision or revelation openly, or to any public person, to whom others might resort for satisfaction, though he might privately reveal himself to some pious persons for their particular direction. This is premised, as a reason why Samuel understood not, when God called him once or twice.

3:2 His place - In the court of the tabernacle.

3:3 Went out - Before the lights of the golden candlestick were put out in the morning.

3:7 Did not know - He was not acquainted with God in that extraordinary or prophetical way. And this ignorance of Samuel's served God's design, that his simplicity might give Eli the better assurance of the truth of God's call, and message to Samuel.

3:10 Came and stood - Before, he spake to him at a distance, even from the holy oracle between the cherubim: but now, to prevent all farther mistake, the voice came near to him, as if the person speaking had been standing near him.

3:12 In that day - In that time which I have appointed for this work, which was about twenty or thirty years after this threatning. So long space of repentance God allows to this wicked generation.When I begin, etc - Tho' this vengeance shall be delayed for a season, to manifest my patience, and incite them to repentance; yet when once I begin to inflict, I shall not desist 'till I have made a full end.

3:13 Restrained them not - He contented himself with a cold reproof, and did not punish, and effectually restrain them. They who can, and do not restrain others from sin, make themselves partakers of the guilt. Those in authority will have a great deal to answer for, if the sword they bear be not a terror to evil - doers.

3:14 Have sworn - Or, I do swear: the past tense being commonly put for the present in the Hebrew tongue.Unto - Or, concerning it. Purged - That is, the punishment threatened against Eli and his family, shall not he prevented by all their sacrifices, but shall infallibly be executed.

3:15 Doors - Altho' the tabernacle, whilst it was to be removed from place to place in the wilderness, had no doors, but consisted only of curtains, and had hangings before the entrance, instead of doors; yet when it was settled in one place, as now it was in Shiloh, it was enclosed within some solid building, which had doors and posts, and other parts belonging to it. Feared - The matter of the vision or revelation, partly from the reverence he bore to his person, to whom he was loth to be a messenger of such sad tidings; partly, lest if he had been hasty to utter it, Eli might think him guilty of arrogancy or secret complacency in his calamity.

3:17 God do so, etc - God inflict the same evils upon thee, which I suspect he hath pronounced against me, and greater evils too.

3:18 It is the Lord - This severe sentence is from the sovereign Lord of the world, who hath an absolute right to dispose of me and all his creatures; who is in a special manner the ruler of the people of Israel, to whom it properly belongs to punish all mine offences; whose chastisement I therefore accept.

3:19 Fail, etc - That is, want its effect: God made good all his predictions. A metaphor from precious liquors, which when they are spilt upon the ground, are altogether useless.

3:20 From Dan, etc - Thro' the whole Land, from the northern bound Dan, to the southern, Beersheba; which was the whole length of the Land.

4  Israel smitten by the Philistines, Sa1 4:1-2.
They bring the ark into the camp, which affrights the Philistines, Sa1 4:3-9.
Israel beaten and the ark taken, Sa1 4:10-11.
The news brought to Shiloh and the death of Eli, Sa1 4:12-18.
The travail and death of his daughter - in - law, Sa1 4:19-22.

4:1 The word - That is, the word of the Lord revealed to Samuel, and by him to the people. A word of command, that all Israel should go forth to fight with the Philistines, as the following words explain it, that they might he first humbled and punished for their sins, and so prepared for deliverance. Went out - To meet the Philistines, who having by this time recruited themselves after their loss by Samson, and perceiving an eminent prophet arising among them, by whom they were likely to be united, and assisted, thought fit to suppress them in the beginning of their hopes.

4:3 Wherefore, etc - This was strange blindness, that when there was so great a corruption in their worship and manners, they could not see sufficient reason why God should suffer them to fall by their enemies.The ark - That great pledge of God's presence and help, by whose conduct our ancestors obtained success. Instead of humbling themselves for, and purging themselves from their sins, for which God was displeased with them, they take an easier and cheaper course, and put their trust in their ceremonial observances, not doubting but the very presence of the ark would give them the victory.

4:4 Bring the ark - This they should not have done without asking counsel of God.

4:5 Shouted - From their great joy and confidence of success.So formal Christians triumph in external privileges and performances: as if the ark in the camp would bring them to heaven, tho' the world and the flesh reign in the heart.

4:7 Heretofore - Not in our times; for the fore - mentioned removals of the ark were before it came to Shiloh.

4:8 Wo, etc - They secretly confess the Lord to be greater than their gods, and yet presume to oppose him. Wilderness - They mention the wilderness, not as if all the plagues of the Egyptians came upon them in the wilderness, but because the last and sorest of all, which is therefore put for all, the destruction of Pharaoh and all his host, happened in the wilderness, namely, in the Red - sea, which having the wilderness on both sides of it, may well be said to be in the wilderness. Altho' it is not strange if these Heathens did mistake some circumstance in relation of the Israelitish affairs, especially some hundreds of years after they were done.

4:10 Tent - To his habitation, called by the ancient name of his tent. There fell - Before, they lost but four thousand, now in the presence of the ark, thirty thousand, to teach them that the ark and ordinances of God, were never designed as a refuge to impenitent sinners, but only for the comfort of those that repent.

4:11 The ark - Which God justly and wisely permitted, to punish the Israelites for their profanation of it; that by taking away the pretences of their foolish confidence, he might more deeply humble them, and bring them to true - repentance: and that the Philistines might by this means he more effectually convinced of God's almighty power, and of their own, and the impotency of their gods, and so a stop put to their triumphs and rage against the poor Israelites. Thus as God was no loser by this event, so the Philistines were no gainers by it; and Israel, all things considered, received more good than hurt by it. If Eli had done his duty, and put them from the priesthood, they might have lived, tho' in disgrace. But now God takes the work into his own hands, and chases them out of the world by the sword of the Philistines.

4:13 The ark - Whereby he discovered a public and generous spirit, and a fervent zeal for God, and for his honour, which he preferred before all his natural affections, not regarding his own children in comparison of the ark, tho' otherwise he was a most indulgent father. And well they might, for beside that this was a calamity to all Israel, it was a particular loss to Shiloh; for the ark never returned thither. Their candlestick was removed out of its place, and the city sunk and came to nothing.

4:18 He fell - Being so oppressed with grief and astonishment, that he had no strength left to support him. The gate - The gate of the city, which was most convenient for the speedy understanding of all occurrences.Old - Old, and therefore weak and apt to fall; heavy, and therefore his fall more dangerous. So fell the high - priest and judge of Israel!So fell his heavy head, when he had lived within two of an hundred years!So fell the crown from his head, when he had judged Israel forty years: thus did his sun set under a cloud. Thus was the wickedness of those sons of his, whom he had indulged, his ruin. Thus does God sometimes set marks of his displeasure on good men, that others may hear and fear. Yet we must observe, it was the loss of the ark that was his death, and not the slaughter of his sons. He says in effect, Let me fall with the ark!Who can live, when the ordinances of God are removed?Farewell all in this world, even Life itself, if the ark be gone!

4:20 Fear not - Indeed the sorrows of her travail would have been forgotten, for joy that a child was born into the world. But what is that joy to one that feels herself dying? None but spiritual joy will stand us in stead then. Death admits not the relish of any earthly joy: it is then all flat and tasteless. What is it to one that is lamenting the loss of the ark? What can give us pleasure, if we want God's word and ordinances? Especially if we want the comfort of his gracious presence, and the light of his countenance?

4:21 I - chabod - Where is the glory? The glory - That is, the glorious type and assurance of God's presence, the ark, which is often called God's glory, and which wast the great safeguard and ornament of Israel, which they could glory in above all other nations.

4:22 The ark - This is repeated to shew, her piety, and that the public loss lay heavier upon her spirit, than her personal or domestic calamity.

5  The Philistines carry the ark into the temple of Dagon, Sa1 5:1-2.
Dagon is overthrown, Sa1 5:3-5.
The men of Ashdod and Gath plagued, Sa1 5:6-9.
The Philistines determine to send it back, Sa1 5:10-12.

5:2 By Dagon - By way of reproach, as a spoil and trophy set there to the honour of Dagon, to whom doubtless they ascribed this victory.

5:3 They - The priests of Dagon. Set him - Supposing his fall was casual.

5:4 Cut off - The head is the seat of wisdom; the hands the instruments of action: both are cut off to shew that he had neither wisdom nor strength to defend himself or his worshippers. Thus the priests by concealing Dagon's shame before, make it more evident and infamous.The stump - Heb. only dagon, that is, that part of it from which it was called Dagon, namely the fishy part, for Dag in Hebrew signifies a fish. It - Upon the threshold; there the trunk abode in the place where it fell, but the head and hands were slung to distant places.

5:5 This day - When this history was written, which if written by Samuel towards the end of his life, was a sufficient ground for this expression.

5:6 Emerods - The piles.

5:8 To Gath - Supposing that this plague was confined to Ashdod for some particular reasons, or that it came upon them by chance, or for putting it into Dagon's temple, which they resolved they would not do.

5:9 Hidden parts - In the inwards of their hinder parts: which is the worst kind of emerods, as all physicians acknowledge, both because its pains are far more sharp than the other; and because the malady is more out of the reach of remedies.

5:11 The city - In every city, where the ark of God came.

6  The Philistines send the ark back, Sa1 6:1-12.
The Israelites receive it, Sa1 6:13-18.
The people of Beth - shemesh, smitten for looking into the ark, desire those of Kirjath - jearim to fetch it, Sa1 6:19-21.

6:1 Seven months - So long they kept it, as loath to lose so great a prize, and willing to try all ways to keep it.

6:3 It shall be known - You shall understand, what is hitherto doubtful, whether he was the author of these calamities, and why they continued so long upon you.

6:4 Emerods - Figures representing the disease. These they offered not in contempt of God, for they fought to gain his favour hereby; but in testimony of their humiliation, that by leaving this monument of their own shame and misery, they might obtain pity from God. Mice - Which marred their land by destroying the fruits thereof; as the other plague afflicted their Bodies.

6:5 Give glory - The glory of his power in conquering you, who seemed to have conquered him; of his justice in punishing you, and of his goodness if he relieve you.

6:6 Wherefore, etc - They express themselves thus, either because some opposed the sending home the ark, though most had consented to it; or because they thought they would hardly send it away in the manner prescribed, by giving glory to God, and taking shame to themselves.

6:7 Milch kine, etc - In respect to the ark; and for the better discovery, because such untamed heifers are apt to wander, and keep no certain and constant paths, as oxen accustomed to the yoke do, and therefore were most unlikely to keep the direct road to Israel's land.From them - Which would stir up natural affection in their dams, and cause them rather to return home, than to go to a strange country.

6:9 His own coast - Or Border, that is, the way that leadeth to his coast, or border, namely, the country to which it belongs.Then he, etc - Which they might well conclude, if such heifers should against their common use, and natural instinct, go into a strange path, and regularly and constantly proceed in it, without any man's conduct.

6:12 Beth - shemesh - A city of the priests, who were by office to take care of it. Loving - Testifying at once both their natural and vehement inclination to their calves, and the supernatural power which over - ruled them to a contrary course. The lords went - To prevent all imposture, and to get assurance of the truth of the event. All which circumstances tended to the greater illustration of God's glory.

6:14 They - Not the lords of the Philistines, but the Beth - shemites, the priest that dwelt there.Offered the kine - There may seem to he a double error in this act.

First, that they offered females for a burnt - offering, contrary to

Lev 1:3.

Secondly, that they did it in a forbidden place, Deu 12:5-6. But this case being extraordinary, may in some sort excuse it, if they did not proceed by ordinary rules.

6:18 Villages - This is added for explication of that foregoing phrase, all the cities; either to shew, that under the name of the five cities were comprehended all the villages and territories belonging to them, in whose name, and at whose charge these presents were made; or to express the difference between this and the former present, the emerods being only five, according to the five cities mentioned, ver. Sa1 6:17, because it may seem, the cities only, or principally, were pestered with that disease; and the mice being many more according to the number of all the cities, as is here expressed: the word city being taken generally so, as to include not only fenced cities, but also the country villages, and the fields belonging to them. Abel - This is mentioned as the utmost border of the Philistines territory, to which the plague of mice extended. And this place is here called Abel, by anticipation from the great mourning mentioned in the following verse. It is desirable, to see the ark in its habitation, in all the circumstances of solemnity.But it is better to have it on a great stone, and in the fields of the wood, than to be without it. The intrinsic grandeur of divine ordinances ought not to be diminished in our eyes, by the meanness and poverty of the place, where they are administered.

6:19 Had looked - Having now an opportunity which they never yet had, it is not strange they had a vehement curiosity to see the contents of the ark. Of the people - In and near Beth - shemesh and coming from all parts on this occasion.

6:20 Who is able, etc - That is, to minister before the ark where the Lord is present. Since God is so severe to mark what is amiss in his servants, who is sufficient to serve him? It seems to be a complaint, or expostulation with God, concerning this great instance of his severity.And to whom, etc - Who will dare to receive the ark with so much hazard to themselves. Thus when the word of God works with terror on men's consciences, instead of taking the blame to themselves, they frequently quarrel with the word, and endeavour to put it from them.

6:21 Kirjath - jearim - Whither they sent, either because the place was not far off from them, and so it might soon be removed: or because it was a place of eminency and strength, and somewhat farther distant from the Philistines, where therefore it was likely to be better preserved from any new attempts of the Philistines, and to be better attended by the Israelites, who would more freely and frequently come to it at such a place, than in Beth - shemesh, which was upon the border of their enemies land.

7  The ark remains at Kirjath - jearim twenty years, Sa1 7:1-2.
Samuel reforms Israel from idolatry, and judges Israel, Sa1 7:3-6.
The Philistines come up against Israel, are overthrown, and restore the cities they had taken, Sa1 7:7-14.
Samuel administers justice thro' all the land, Sa1 7:15-17.

7:1 Fetch up - That is, by the priests appointed to that work.Hill - This place they chose, both because it was a strong place, where it would be the most safe; and an high place, and therefore visible at some distance, which was convenient for them, who were at that time to direct their prayers and faces towards the ark. And for the same reason David afterwards placed it in the hill of Sion. Sanctified Eleazar - Not that they made him either Levite or Priest; for in Israel persons were not made but born such; but they devoted, or set him apart wholly to attend upon this work. His son - Him they chose rather than his father, because he was younger and stronger, and probably freed from domestic cares, which might divert him from, or disturb him in this work.To keep the ark - To keep the place where it was, clean, and to guard it that none might touch it, but such as God allowed to do so.

7:2 Kirjath - jearim - Where it continued, and was not carried to Shiloh its former place, either because that place was destroyed by the Philistines when the ark was taken, or because God would hereby punish the wickedness of the people of Israel, by keeping it in a private place near the Philistines, whether the generality of the people durst not come. Twenty years - He saith not, that this twenty years was all the time of the ark's abode there, for it continued there from Eli's time 'till David's reign, Sa1 6:2, which was forty years: but that itwas so long there before the Israelites were sensible of their sin and misery. Lamented - That is, they followed after God with lamentations for his departure, and prayers for his return.

7:3 Spake - To all the rulers and people too, as he had occasion in his circuit, described below, mixing exhortation to repentance, with his judicial administrations. If - If you do indeed what you profess, if you are resolved to go on in that which you seem to have begun. With all your heart - Sincerely and in good earnest. Put - Out of your houses, where some of you keep them; and out of your hearts, where they still have an interest in many of you. Ashtaroth - And especially, Ashtaroth, whom they, together with the neighbouring nations, did more eminently worship. Prepare your hearts - By purging them from all sin, and particularly from all inclinations to other gods.

7:6 Poured it out - As an external sign, whereby they testified, both their own filthiness and need of washing by the grace and Spirit of God, and blood of the covenant, and their sincere desire to pour out their hearts before the Lord, in true repentance, and to cleanse themselves from all filthiness of flesh and spirit. Before the Lord - That is, in the public assembly, where God is in a special manner present. Judged - That is, governed them, reformed all abuses against God or man, took care that the laws of God should be observed, and wilful transgressions punished.

7:7 Went up - With an army, suspecting the effects of their general convention, and intending to nip them in the bud. Afraid - Being a company of unarmed persons, and unfit for battle. When sinners begin to repent and reform, they must expect Satan will muster all his forces against them, and set his instruments at work to the uttermost, to oppose and discourage them.

7:8 Cease not, etc - We are afraid to look God in the face, because of our great wickedness: do thou therefore intercede for us, as Moses did for his generation. They had reason to expect this, because he had promised to pray for them, had promised them deliverance from the Philistines, and they had been observant of him, in all that he had spoken to them from the Lord. Thus they who receive Christ as their lawgiver and judge, need not doubt of their interest in his intercession. O what a comfort is it to all believers, that he never ceaseth, but always appears in the presence of God for us.

7:9 Cried - And he cried unto the Lord. He made intercession with the sacrifice. So Christ intercedes in virtue of his satisfaction. And in all our prayers we must have an eye to his great oblation, depending on him for audience and acceptance.

7:12 A stone - A rude unpolished stone, which was not prohibited by that law, Lev 26:1, there being no danger of worshipping such a stone, and this being set up only as a monument of the victory. Eben - ezer - That is, the stone of help. And this victory was gained in the very same place where the Israelites received their former fatal loss.Helped us - He hath begun to help us, though not compleatly to deliver us.By which wary expression, he exciteth both their thankfulness for their mercy received, and their holy fear and care to please and serve the Lord, that he might help and deliver them effectually.

7:13 Came no more - That is, with a great host, but only with straggling parties, or garrisons. All the days, etc - All the days of Samuel that is, while Samuel was their sole judge, or ruler; for in Saul's time they did come.

7:14 Peace - An agreement for the cessation of all acts of hostility.Amorites - That is, the Canaanites, often called Amorites, because these were formerly the most valiant of all those nations, and the first Enemies which the Israelites met with, when they went to take possession of their land. They made this peace with the Canaanites, that they might he more at leisure to oppose the Philistines, now their most potent enemies.

7:15 Samuel judged - For though Saul was king in Samuel's last days, yet Samuel did not cease to be a judge, being so made by God's extraordinary call, which Saul could not destroy; and therefore Samuel did sometimes, upon great occasions, tho' not ordinarily, exercise the office of judge after the beginning of Saul's reign; and the years of the rule of Saul and Samuel are joined together, Act 13:20-21.

7:16 In all places - He went to those several places, in compliance with the people, whose convenience he was willing to purchase with his own trouble, as an itinerant judge and preacher; and by his presence in several parts, he could the better observe, and rectify all sorts of miscarriages.

7:17 Built an altar - That by joining sacrifices with his prayers, he might the better obtain direction and assistance from God upon all emergencies. And this was done by prophetical inspiration, as appears by God's acceptance of the sacrifices offered upon it. Indeed Shiloh being now laid waste, and no other place yet appointed for them to bring their offerings to, the law which obliged them to one place, was for the present suspended. Therefore, as the patriarchs did, he built an altar where he lived: and that not only for the use of his own family, but for the good of the country who resorted to it.

8  Samuel's decay and the degeneracy of his sons, Sa1 8:1-3.
The people petition him for a king, who refers it to God, Sa1 8:4-6.
God directs him what answer to give, Sa1 8:7-18.
They insist upon their petition, Sa1 8:19-20.
Which he promises, shall be granted, Sa1 8:21-22.

8:1 Old - And so unfit for his former travels and labours. He is not supposed to have been now above sixty years of age. But he had spent his strength and spirits in the fatigue of public business: and now if he thinks to shake himself as at other times, he finds he is mistaken: age has cut his hair. They that are in the prime of their years, ought to be busy in doing the work of life: for as they go into years, they will find themselves less disposed to it, and less capable of it. Judges - Not supreme judges, for such there was to be but one, and that of God's chusing; and Samuel still kept that office in his own hands, chap.Sa1 7:15, but his deputies, to go about and determine matters, but with reservation of a right of appeals to himself. He had doubtless instructed them in a singular manner, and fitted them for the highest employments; and he hoped that the example he had sent them, and the authority he still had over them, would oblige them to diligence and faithfulness in their trust.

8:2 Beer - sheba - In the southern border of the land of Canaan, which were very remote from his house at Ramah; where, and in the neighbouring places Samuel himself still executing the office of judge.

8:3 Took bribes - Opportunity and temptation discovered that corruption in them which 'till now was hid from their father. It has often been the grief of holy men, that their children did not tread in their steps. So far from it, that the sons of eminently good men, have been often eminently wicked.

8:5 A king - Their desires exceed their reasons, which extended no farther than to the removal of Samuel's sons from their places, and the procuring some other just: and prudent assistance to Samuel's age.Nor was the grant of their desire a remedy for their disease, but rather an aggravation of it. For the sons of their king were likely to he as corrupt as Samuel's sons and, if they were, would not be so easily removed.Like other nations - That is, as most of the nations about us have. But there was not the like reason; because God had separated them from all other nations, and cautioned them against the imitation of their examples, and had taken them into his own immediate care and government; which privilege other nations had not.

8:6 Displeased - Because God was hereby dishonoured by that distrust of him, and that ambition, and itch after changes, which were the manifest causes of this desire; and because of that great misery, which he foresaw the people would hereby bring upon themselves. Prayed - For the pardon of their sin, and direction and help from God in this great affair.

8:7 Hearken - God grants their desire in anger, and for their punishment. Rejected me - This injury and contumely, reflects chiefly upon me and my government. Should not reign - By my immediate government, which was the great honour, safety, and happiness of this people, if they had had hearts to prize it.

8:8 So do they - Thou farest no worse than myself. This he speaks for Samuel's comfort and vindication.

8:9 Ye protest - That, if it be possible, thou mayst yet prevent their sin and misery. The manner - That is, of the kings which they desire like the kings of other nations.

8:11 Will take - Injuriously and by violence.

8:12 Will appoint - Heb. To, or for himself; for his own fancy, or glory, and not only when the necessities of the kingdom require it. And though this might seem to he no incumbrance, but an honour to the persons so advanced, yet even in them that honour was accompanied with great dangers, and pernicious snares of many kinds, which those faint shadows of glory could not recompense; and as to the public, their pomp and power proved very burdensome to the people, whose lands and fruits were taken from them, and bestowed upon these, for the support of their state. Will set them - At his own pleasure, when possibly their own fields required all their time and pains. He will press them for all sorts of his work, and that upon his own terms.

8:13 Daughters - Which would be more grievous to their parents, and more dangerous to themselves, because of the tenderness of that sex, and their liableness to many injuries.

8:14 Your fields - By fraud or force, as Ahab did from Naboth.His servants - He will not only take the fruits of your lands for his own use, but will take away your possessions to give to his servants.

8:15 The tenth - Besides the several tenths which God hath reserved for his service, he will, when he pleaseth, impose another tenth upon you.Officers - Heb. To his eunuchs, which may imply a farther injury, that he should against the command of God, make some of his people eunuchs; and take those into his court and favour, which God would have cast out of the congregation.

8:16 Will take - By constraint, and without sufficient recompense.

8:17 His servants - That is, he will use you like slaves, and deprive you of that liberty which now you enjoy.

8:18 Cry out - Ye shall bitterly mourn for the sad effects of this inordinate desire of a king. Will not hear - Because you will not hear, nor obey his counsel in this day.

8:20 Be like - What stupidity! It was their happiness that they were unlike all other nations, Num 23:9 Sa1 8, Deu 33:28, as in other glorious privileges, so especially in this, that the Lord was their immediate king and lawgiver. But they will have a king to go out before them, and to fight their battles. Could they desire a battle better fought for them than the last was, by Samuel's prayers and God's thunders? Were they fond to try the chance of war, at the same uncertainty that others did?And what was the issue? Their first king was slain in battle: and so was Joshua, one of the last and best.

8:21 Rehearsed - He repeated them privately between God and himself; for his own vindication and comfort: and as a foundation for his prayers to God, for direction and assistance.

8:22 Go - Betake yourselves to your several occasions, till you hear more from me in this matter.

9  A short account of Saul, Sa1 9:1-2.
Seeking his father's asses, he is advised to consult Samuel, Sa1 9:3-10.
He is directed to him, Sa1 9:11-14.
Samuel being informed of God concerning him, treats him with respect, and prepares him for the news, that he must be king, Sa1 9:15-27.

9:2 Goodly - Comely and personable. Higher - A tall stature was much valued in a king in ancient times, and in the eastern countries.

9:3 The asses - Which were there of great price, because of the scarcity of horses, and therefore not held unworthy of Saul's seeking, at least in those ancient times, when simplicity, humility, and industry were in fashion among persons of quality.

9:6 Honourable men - One of great reputation for his skill and faithfulness. Acquaintance with God and serviceableness to the kingdom of God, makes men truly honourable. The way - The course we should take to find the asses. He saith, peradventure, because he doubted whether so great a prophet would seek, or God would grant him a revelation concerning such mean matters: although sometimes God was pleased herein to condescend to his people, to cut off all pretence or occasion of seeking to heathenish divination.

9:7 A present - Presents were then made to the prophets, either as a testimony of respect: or, as a grateful acknowledgement: or, for the support of the Prophets themselves: or, of the sons of the prophets: or, of other persons in want, known to them.

9:9 Seer - Because he discerned and could discover things secret and unknown to others. And these are the words, either of some later sacred writer, who after Samuel's death, inserted this verse. Or, of Samuel, who, being probably fifty or sixty years old at the writing of this book, and speaking of the state of things in his first days, might well call it before time.

9:12 Came to - day to the city - He had been travelling abroad, and was now returned to his own house in Ramah.High place - Upon the hill mentioned ver. Sa1 9:11, and near the altar which Samuel built for this use.

9:13 Find him - At home and at leisure. To eat - The relicks of the sacrifices. Doth bless - The blessing of this sacrifice seems to have consisted both of thanksgiving, this being a thank - offering, and of prayer to God for its acceptance.

9:15 His ear - That is, secretly, perhaps by a still small voice.

9:16 Philistines - For though they were now most pressed with the Ammonites, yet they looked upon these as a land - flood, soon up, and soon down again: but the Philistines, their constant and nearest enemies, they most dreaded. And from these did Saul in some measure save them, and would have saved them much more, if his and the people's sins had not hindered.

9:20 On whom - Who is he that shall be that, which all Israel desire to have, namely, a king. Father's house - That honour is designed for thee, and, after thy death, for thy family or posterity, is by thy sin thou dost not cut off the entail.

9:21 The smallest - For so indeed this was, having been all cut off except six hundred, Jdg 20:46-48, which blow they never recovered, and therefore they were scarce reckoned as an entire tribe, but only as a remnant of a tribe; and being ingrafted into Judah, in the division between the ten tribes and the two, they in some sort lost their name, and together with Judah were accounted but one tribe.

9:22 Chief place - Thereby to raise their expectation, and to prepare them for giving that honour to Saul, which his approaching dignity required.

9:24 I said - When I first spake that I had invited the people to join with me in my sacrifice, and then to partake with me of the feast, I then bade the cook reserve this part for thy use.

9:25 Communed - Concerning the kingdom designed for him by God.

9:27 Pass on - That thou and I may speak privately of the matter or the kingdom. Which Samuel hitherto endeavoured to conceal, lest he should be thought now to impose a king upon them, as before he denied one to them; and that it might appear by the lot mentioned in the next chapter, that the kingdom was given to Saul by God's destination, and not by Samuel's contrivance. Word of God - That is, a message delivered to me from God, which now I shall impart to thee.

10  The anointing of Saul, Sa1 10:1.
Samuel gives him signs and instruction, Sa1 10:2-8.
The signs accomplished, Sa1 10:9-13.
His return to his father's house, Sa1 10:14-16.
He is elected, solemnly inaugurated, and returns to his own city, Sa1 10:17-27.

10:1 Poured it - Which Is was the usual rite in the designation, as of priests and prophets, so also of kings, whereby was signified the pouring forth of the gifts of God's spirit upon him, to fit him for the administration of his office. These sacred unctions then used, pointed at the great Messiah, or anointed One, the King of the church, and High - priest of our profession, who was anointed with the oil of the spirit without measure, above all the priests and princes of the Jewish church. Kissed - As a testimony of his sincere friendship and affection to him. His inheritance - That is, over his own peculiar people. Whereby he admonisheth Saul, that this people were not so much his, as God's; and that he was not to rule them according his own will, but according to the will of God.

10:2 Rachel's sepulchre - In the way to Bethlehem, which city was in Judah; her sepulchre might be either in Judah, or in Benjamin; for the possessions of those two tribes were bordering one upon another.The first place he directs him to was a sepulchre, the sepulchre of one of his ancestors. There he must read a lecture of his own mortality, and now he had a crown in his eye, must think of his grave, in which all his honour would be laid in the dust.

10:3 Plain - Not that at the foot of mount Tabor, which was far from these parts; but another belonging to some other place.Bethel - Properly so called, which was in Ephraim, where there was a noted high - place, famous for Jacob's vision there, Gen 28:19, where it is probable they offered sacrifices, in this confused state of things, when the ark was in one place, and the tabernacle in another.

10:5 Prophets - By prophets he understands persons that wholly devoted themselves to religious studies and exercises. For the term of prophesying is not only given to the most eminent act of it, foretelling things to come; but also to preaching, and to the making or singing of psalms, or songs of praise to God. And they that wholly attended upon these things, are called sons of the prophets, who were commonly combined into companies or colleges, that they might more conveniently assist one another in God's work. This institution God was pleased so far to honour and bless, that sometimes he communicated unto those persons the knowledge of future things. Psaltery - Such instruments of musick being then used by prophets and other persons, for the excitation of their spirits in God's service.Prophesy - Either sing God's praises, or speak of the things of God, by a peculiar impulse of his spirit.

10:6 Will come - Heb. will leap, or rush upon thee.Another man - That is, thou shalt be suddenly endowed with another spirit, filled with skill of divine things, with courage, and wisdom, and magnanimity; and other qualifications befitting thy dignity.

10:7 Thou do - Heb. do what they hand findeth to do; that is, as thou shalt have a call and opportunity. He doth not intend that he should take the kingly government upon him, before his call to it was owned by the people, but that he should dispose his mind to a readiness of undertaking any public service when he should be called to his office.

10:8 Till I come - This, though now mentioned and commanded, was not immediately to be performed; as is evident, partly from the whole course of the story, (which shews, that Saul and Samuel, and the people, first met at Mizpeh, ver. Sa1 10:17, etc where Saul was chosen by God, and accepted by the people as king; and afterwards went to Gilgal once before the time here spoken of, chap.Sa1 11:14-15) and partly, by comparing this place with chap.Sa1 13:8, etc where we find Saul charged with the violation of this command, two years after the giving of it. It seems this is given as a standing rule for Saul to observe while Samuel and he lived; that in case of any great future difficulties, as the invasion of enemies, Saul should resort to Gilgal, and call the people thither, and tarry there seven days, which was but a necessary time for gathering the people, and for the coming of Samuel thither. And Gilgal was chosen for this purpose, because that place was famous for the solemn renewing of the covenant between God and Israel, Jos 4:19-24, and for other eminent instances of God's favour to them, the remembrance whereof was a confirmation of their faith; and because it was a very convenient place for he tribes within and without Jordan to assemble, and consult, and unite their forces together upon such occasions.

10:10 Prophesied - The accomplishment of the two former signs is supposed, and this only is expressed, because this was more eminent than the former; the other were only transient acts, which passed in private between two or three persons meeting together; but this was a more permanent and notorious sign, done in a more solemn manner, and before many witnesses.

10:11 Is Saul - A man never instructed, nor exercised in, nor inclined to these matters.

10:12 Who is, etc - Who is the father of all these prophets, among whom Saul now is one? Who is it that instructs and inspires them but God?They have it not from their parents, nor from their education, but by inspiration from God, who, when he pleaseth, can inspire Saul, or any other man with the same skill. And therefore wonder not at this matter, but give God the glory of it. A proverb - Used when any strange, or unexpected thing happened.

10:13 High place - Returning thither with the prophets, to praise God for these wonderful favours, and to beg counsel and help from God in this high business.

10:16 Told not - In obedience to Samuel, who obliged him to secrecy: and from an humble modesty.

10:19 Now therefore, etc - He puts them upon chusing their king by lot, that all might know God had chosen Saul (for the disposal of the lot is of the Lord) and to prevent all dispute and exception.

10:20 Benjamin - Which tribe was now preferred before Judah, because the kingdom was freely promised by God to Judah, and was to be given to him in love; but now the kingdom was in a manner forced from God, and given them in anger and therefore conferred upon an obscure tribe.

10:22 Enquired - Either by Urim or Thummim, which was the usual way of enquiry. Or, by Samuel, who by his prayer procured an answer.Stuff - Among the carriages or baggage of the people there assembled.This he probably did, from a sense of his own unworthiness.

10:24 None like him - As to the height of his bodily stature, which was in itself, commendable in a king, and some kind of indication of great endowments of mind. God save the king - Heb. let the king live; that is, long and prosperously. Hereby they accept him for their king, and promise subjection to him. None will be losers in the end by their humility and modesty. Honour, like the shadows, follows them that flee from it, but flees from them that pursue it.

10:25 Manner of the kingdom - The laws and rules by which the kingly government was to be managed; agreeable to those mentioned Deu 17:16, etc Before the Lord - Before the ark, where it was kept safe fromdepravation.

10:26 Went home - Not being actually inaugurated into his kingdom, he thought fit to retire to his former habitation, and to live privately 'till he had an occasion to shew himself in a more illustrious manner.Then went - To give him safe and honourable conduct to his house, though not to abide with him there, which did not suit his present circumstance.

10:27 No presents - As subjects in those times used to do to their kings. This was an evidence both of his humility, and the mercifulness of his disposition. So Christ held his peace, in the day of his patience.But there is a day of recompense coming.

11  The distress of Jabesh - gilead, Sa1 11:1-3.
Saul's readiness to relieve them, and success, Sa1 11:4-11.
His tenderness to them that opposed him, Sa1 11:12-13.
He is confirmed in his kingdom, Sa1 11:14-15.

11:1 Then - That is, about that time; for that this happened before, and was the occasion of their desire of a king, may seem from chap.Sa1 12:12, although it is possible, that Nahash's preparation, might cause that desire, and that he did not actually come 'till their king was chosen. Will serve - The occasion of this offer was, that they saw no likelihood of relief from their brethren in Canaan.

11:2 Thrust out, etc - Partly for a reproach, as it here follows; and partly, to disable them. He leaves them one eye, that they might be fit to serve in any mean and base office.

11:5 After the herd - For being only anointed king, and not publickly inaugurated, nor having yet had opportunity of doing any thing worthy of his place, he thought fit to forbear all royal state, and to retire to his former private life, which, howsoever despised in this latter ages, was anciently in great esteem. Good magistrates are in pain, if their subjects are in tears.

11:7 Sent them - Wisely considering, that the sight of mens eyes does much more affect their hearts, than what they only hear with their ears.Samuel - Whom he joins with himself, both because he was present with him; and that hereby he might gain the more authority. Fear - A fear sent upon them by God, that they should not dare to deny their help. The fear of God will make men good subjects, good soldiers, and good friends to their country. They that fear God will make conscience of their duty to all men, particularly to their rulers.

11:8 Men of Judah - Who are numbered apart to their honour, to shew how readily they, to whom the kingdom was promised, Gen 49:10, submitted to their king, though of another tribe; and how willing they were to hazard themselves for their brethren although they might have excused themselves from the necessity of defending their own country from their dangerous neighbours the Philistines.

11:14 Then - While the people were together by Jabesh - gilead, wherein Samuel's great prudence and fidelity to Saul is evident.He suspended the confirmation of Saul at first, whilst the generality of the people were disaffected, and now when he had given such eminent proof of his princely virtues, and when the peoples hearts were eagerly set upon him, he takes this as the fittest season for that work. Renew - That is, confirm our former choice.

11:15 Made - They owned and accepted him for their king.

12  Samuel clears himself from all imputation of abusing the power which he now resigns to Saul, Sa1 12:1-5.
He reminds them of the great things God had done, Sa1 12:6-13.
He sets before them the blessing and the curse, Sa1 12:14-15.
He calls upon God for thunder, Sa1 12:16-19.
He encourages and exhorts them, Sa1 12:20-25.

12:1 Said - While they were assembled together in Gilgal. And this is another instance of Samuel's great wisdom and integrity. He would not reprove the people for their sin, in desiring a king, whilst Saul was unsettled in his kingdom; lest through their accustomed levity, they should as hastily cast off their king, as they had passionately desired him, and therefore he chuseth this season for it; because Saul's kingdom was now confirmed by an eminent victory; and because the people rejoiced greatly, applauded themselves for their desires of a king; and interpreted the success which God had given them, as a divine approbation of those desires. Samuel therefore thinks fit to temper their joys, and to excite them to that repentance which he saw wanting in them, and which he knew to be necessary, to prevent the curse of God upon their new king, and the whole kingdom.

12:2 Walketh - Ruleth over you. To him I have fully resigned my power, and own myself one of his subjects. Old - And therefore unable to bear the burden of government. My sons - Or, among you, in the same states private persons, as you are; if they have injured any of you, the law is now open against them; any of you may accuse them, your king can punish them, I do not intercede for them. Walked before you - That is, been your guide and governor; partly, as a prophet; and partly, as a judge.

12:3 Behold - I here present myself before the Lord, and before your king, ready to give an account of all my administrations. And this protestation Samuel makes of his integrity, not out of ostentation; but for his own just vindication, that the people might not hereafter for the defence of their own irregularities, reproach his government, and that being publickly acquitted from all faults in his government, he might more freely reprove the sins of the people, and, particularly, that sin of theirs in desiring a king, when they had so little reason for it.

12:7 Righteous acts - Heb. the righteousnesses; that is, mercies or benefits the chief subject of the following discourse; some of their calamities being but briefly named, and that for the illustration of God's mercy in their deliverances.

12:8 This place - In this land: in which Moses and Aaron are said to settle them; because they brought them into, and seated them in part of it, that without Jordan; because they were, under God, the principal authors of their entering into the land of Canaan; inasmuch as they brought them out of Egypt, conducted them through the wilderness; and thereby their prayers to God, and counsel to them, preserved them from ruin, and gave command from God for the distribution of the land among them, and encouraged them to enter into it. And lastly, Moses substituted Joshua in his stead, and commanded him to seat them there, which he did.

12:9 Forgat - That is, they revolted from him, and carried themselves, as if they had wholly forgotten his innumerable favours. This he saith to answer an objection, that the reason why they desired a king, was, because in the time of the judges they were at great uncertainties, and often exercised with sharp afflictions: to which he answereth by concession that they were so; but adds, by way of retortion, that they themselves were the cause of it, by their forgetting God: so that it was not the fault of that kind of government, but their transgressing the rules of it.Fought - With success, and subdued them.

12:11 Bedan - This was either Samson, as most interpreters believe, who is called Bedan; that is, in Dan, or of Dan, one of that tribe, to signify that they had no reason to distrust that God, who could raise so eminent a saviour out of so obscure a tribe: or, Jair the Gileadite, which may seem best to agree, first, with the time and order of the judges; for Jair was before Jephthah, but Samson was after him. Secondly, with other scriptures: for among the sons of a more ancient Jair, we meet with one called Bedan, Ch1 7:17, which name seems here given to Jair the judge, to distinguish him from that first Jair. Safe - So that it was no necessity, but mere wantonness, that made you desire a change.

12:12 Your king - That is, when God was your immediate king and governor, who was both able and willing to deliver you, if you had cried to him, whereof you and your ancestors have had plentiful experience; so that you did not at all need any other king; and your desire of another, was a manifest reproach against God.

12:13 Ye have chosen - Though God chose him by lot, yet the people are said to chuse him; either generally, because they chose that form of government; or particularly, because they approved of God's choice, and confirmed it. The Lord - He hath yielded to your inordinate desire.

12:14 Then, etc - Heb. then shall - ye - be, (that is, walk, or go) after the Lord; that is, God shall still go before you, as he hath hitherto done, as your leader or governor, to direct, protect, and deliver you; and he will not forsake you, as you have given him just cause to do.Sometimes this phrase of going after the Lord, signifies a man's obedience to God; but here it is otherwise to be understood, and it notes not a duty to be performed, but a privilege to be received upon the performance of their duty; because it is opposed to a threatening denounced in case of disobedience, in the next verse.

12:15 Your fathers - Who lived under the judges; and you shall have no advantage by the change of government, nor shall your kings be able to protect you against God's displeasure. The mistake, if we think we can evade God's justice, by shaking off his dominion. If we will not let God rule us, yet he will judge us.

12:17 Wheat - harvest - At which time it was a rare thing in those parts to have thunder or rain; the weather being more constant in its seasons there, than it is with us. Rain - That you may understand that God is displeased with you; and also how foolishly and wickedly you have done in rejecting the government of that God, at whose command are all things both in heaven and in earth.

12:18 Samuel - Who had such power and favour with God. By this thunder and rain, God shewed them their folly in desiring a king to save them, rather than God or Samuel, expecting more from an arm of flesh than from the arm of God, or from the power of prayer. Could their king thunder with a voice like God? Could their prince command such forces as the prophet could by his prayers? Likewise he intimates, that how serene soever their condition was now, (like the weather in wheat harvest) yet if God pleased, he could soon change the face of their heavens, and persecute them with his storms.

12:19 Thy God - Whom thou hast so great an interest in, while we are ashamed and afraid to call him our God.

12:20 Fear not - With a desponding fear, as if there were no hope left for you.

12:21 Turn aside - After idols; as they had often done before; and, notwithstanding this warning, did afterwards.Vain things - So idols are called, Deu 32:21 Sa1 12, Jer 2:5, and so they are, being mere nothings, having no power in them; no influence upon us, nor use or benefit to us.

12:22 His name's sake - That is, for his own honour, which would suffer much among men, if he should not preserve and deliver his people in eminent dangers. And this reason God alledgeth to take them off from all conceit of their own merit; and to assure them, that if they did truly repent of all their sins, and serve God with all their heart; yet even in that case their salvation would not be due to their merits; but the effect of God's free mercy. To make - Out of his own free grace, without any desert of yours, and therefore he will not forsake you, except you thrust him away.

12:24 Only, etc - Otherwise neither my prayer nor counsels will stand you in any stead.

13  Saul and Jonathan's life - guard, Sa1 13:1-2.
Jonathan smites a garrison, and the people are called together, Sa1 13:3-4.
The Philistines come up, and the Israelites are terrified, Sa1 13:5-7.
Saul sacrifices, Sa1 13:8-10.
Is reproved by Samuel, Sa1 13:11-14.
The people diminished, plundered, and disarmed, Sa1 13:15-23.

13:3 Blew - That is, he sent messengers to tell them all what Jonathan had done, and how the Philistines were enraged at it, and therefore what necessity there was of gathering themselves together for their own defence.

13:4 Saul - Perhaps contrary to some treaty.

13:5 Thirty thousand chariots, etc - Most of them, we may suppose, carriages for their baggage, not chariots of war, tho' all their allies were joined with them.

13:6 Strait - Notwithstanding their former presumption that if they had a king, they should be free from all such straits. And hereby God intended to teach them the vanity of confidence in men; and that they did not one jot less need the help of God now, than they did when they had no king.And probably they were the more discouraged, because they did not find Samuel with Saul. Sooner or later men will be made to see, that God and his prophets are their best friends.

13:7 All the people - That is, all that were left.

13:8 Seven days - Not seven compleat days; for the last day was not finished.

13:11 Camest not - That is, when the seventh day was come, and a good part of it past, whence I concluded thou wouldst not come that day.

13:12 Supplication - Thence it appears, that sacrifices were accompanied with solemn prayers. Forced myself - I did it against my own mind and inclination.

13:13 For ever - The phrase, for ever, in scripture often signifies only a long time. So this had been abundantly verified, if the kingdom had been enjoyed by Saul, and by his son, and by his son's son; after whom the kingdom might have come to Judah.

13:14 A man - That is, such a man as will fulfil all the desires of his heart, and not oppose them, as thou dost. Commanded - That is, hath appointed, as the word command is sometimes used: but though God threatened but Saul with the loss of his kingdom for his sin; yet it is not improbable, there was a tacit condition implied, to wit, if he did not repent of this; and of all his sins; for the full, and final, and peremptory sentence of Saul's rejection, is plainly ascribed to another cause, chap.Sa1 15:11, Sa1 15:23, Sa1 15:26, Sa1 15:28-29, and 'till that second offence, neither the spirit of the Lord departed from him, nor was David anointed in his stead. "But was it not hard, to punish so little a sin so severely?" It was not little: disobedience to an express command, tho' in a small matter, is a great provocation. And indeed, there is no little sin, because there is no little god to sin against. In general, what to men seems a small offence, to him who knows the heart may appear a heinous crime. We are taught hereby, how necessary it is, that we wait on our God continually.For Saul is sentenced to lose his kingdom for want of two or three hours patience.

13:20 Philistines - Not to the land of the Philistines, but to the stations and garrisons which the Philistines retained in several parts of Israel's land, though Samuel's authority had so far over - awed them, that they durst not give the Israelites much disturbance.In these, therefore, the Philistines kept all the smiths; and here they allowed them the exercise of their art for the uses following.

13:22 Sword - It seems restrained to the six hundred that were with Saul and Jonathan; for there were no doubt a considerable number of swords and spears among the Israelites, but they generally hid them, as now they did their persons, from the Philistines. And the Philistines had not yet attained to so great a power over them, as wholly to disarm them, but thought it sufficient to prevent the making of new arms; knowing that the old ones would shortly be decayed, and useless.There were likewise other arms more common in those times and places, than swords and spears; to wit, bows and arrows, and slings and stones.

14  Jonathan proposes to his armour - bearer the attacking of the Philistine's army, Sa1 14:1-10.
They make the attack; the Philistines are terrified, Sa1 14:11-15.
They slay one another, and are pursued by the Israelites, Sa1 14:16-23.
Saul adjures the people to eat nothing 'till night; Jonathan eats honey, Sa1 14:24-30.
The people smite the Philistines, and eat the spoil with the blood, Sa1 14:31-32.
Saul remedies this, Sa1 14:33-35.
Dooms Jonathan to death, who is rescued by the people, Sa1 14:36-46.
A general account of Saul's exploits and family, Sa1 14:47-52.

14:2 Tarried - In the outworks of the city where he had entrenched himself to observe the motion of the Philistines.In - Or, towards Migron, which was near Gibeah.

14:3 Ahiah - The same who is called Abimelech, chap.Sa1 22:9, Sa1 22:11, Sa1 22:20, the high - priest, who was here to attend upon the ark which was brought thither, ver. Sa1 14:18.Ephod - The high - priest's ephod, wherein the Urim and Thummim was.

14:4 Passages - Two passages, both which Jonathan must cross, to go to the Philistines, between which the following rocks lay, but the words may be rendered, in the middle of the passage, the plural number being put for the singular. Rock - Which is not to be understood, as if in this passage one rock was on the right hand, and the other on the left; for so he might have gone between both: and there was no need of climbing up to them.But the meaning is, that the tooth (or prominency) of one rock, (as it is in the Hebrew) was on the side; that is northward, lookingtowards Michmash (the garrison of the Philistines) and the tooth of the other rock was on the other side; that is, southward, looking towards Gibeah, (where Saul's camp lay): and Jonathan was forced to climb over these two rocks, because the common ways from one town to the other were obstructed.

14:6 Uncircumcised - So he calls them, to strengthen his faith by this consideration, that his enemies were enemies to God; whereas he was circumcised, and therefore in covenant with God, who was both able, and engaged to assist his people. It way be - He speaks doubtfully: for tho' he felt himself stirred up by God to this exploit, and was assured that God would deliver his people; yet he was not certain that he would do it at this time, and in this way. Work - Great and wonderful things.

14:10 A sign - Jonathan not being assured of the success of this exploit, desires a sign; and by the instinct of God's Spirit, pitches upon this. Divers such motions and extraordinary impulses there were among great and good men in ancient times. Observe; God has the governing of the hearts and tongues of all men, even of those that know him not, and serves his own purposes by them, tho' they mean not so, neither does their hearts think so.

14:12 Come up, etc - A speech of contempt and derision.The Lord - He piously and modestly ascribes the success which he now foresees, to God only. And he does not say, into our hand, but into the hand of Israel; for he fought not his own glory, but the public good.His faith being thus strengthened, nothing can stand against him: he climbs the rock upon all four, though he had nothing to cover him, none to second him, but his servant, nor any probability of any thing but death before him.

14:13 They fell - For being endowed with extraordinary strength and courage, and having with incredible boldness killed the first they met with, it is not strange if the Philistines were both astonished and intimidated; God also struck them with a panic; and withal, infatuated their minds, and possibly, put an evil spirit among them, which in this universal confusion made them conceive that there was treachery among themselves, and therefore caused them to sheathe their swords in one anothers bowels.

14:15 Field - That is, in the whole host which was in the field.All - That is, among all the rest of their forces, as well as those in the garrison at Michmash, as the spoilers, mentioned chap.Sa1 13:17, the report of this prodigy, and with it the terror of God speedily passing from one to another. Trembling - The Hebrew is, a trembling of God, signifying not only a very great trembling, but such as was supernatural, and came immediately from the hand of God. He that made the heart knows how to make it tremble. To complete their confusion, even the earth quaked; it shook under them, and made them fear it was just going to swallow them up. Those who will not fear the eternal God, he can make afraid of a shadow.

14:19 Withdraw - Trouble not thyself to enquire; for I now plainly discern the matter.

14:21 Which went - Either by constraint, as servants; or in policy, to gain their favour and protection.

14:23 The battle - That is, the warriors who were engaged in the battle, and were pursuing the Philistines. Yet it is said, the Lord saved Israel that day: he did it by them: for without him they could do nothing. Salvation is of the Lord.

14:24 Distressed - With hunger, and weakness, and faintness, and all by reason of the following oath. Avenged - As Saul's intention was good, so the matter of the obligation was not simply unlawful, if it had not been so rigorous in excluding all food, and in obliging the people to it under pain of an accursed death, which was a punishment far exceeding the fault.

14:26 Honey - Bees often make their hives in the trunks of trees, or clefts of rocks, or holes of the earth; and this in divers countries, but eminently in Canaan.

14:27 Enlightened - He was refreshed, and recovered his lost spirits.This cleared his sight, which was grown dim by hunger and faintness.

14:28 People - They that came with Saul, whose forces were now united with Jonathan's.

14:32 Slew - At evening, when the time prefixed by Saul was expired.With blood - Not having patience to tarry 'till the blood was perfectly gone out of them, as they should have done. So they who made conscience of the king's commandment for fear of the curse, make no scruple of transgressing God's command.

14:33 Transgressed - He sees their fault, but not his own, in giving the occasion of it.

14:36 Draw near - To the ark, in order to enquire of God.

14:39 Answered - None of those who saw Jonathan eating, informed against him; because they were satisfied that his ignorance excused him; and from their great love to Jonathan, whom they would not expose to death for so small an offence.

14:41 Perfect lot - Or, declare the perfect, or guiltless person. That is, O Lord, so guide the lot, that it may discover who is guilty in his matter, and who innocent. Escaped - They were pronounced guiltless.

14:42 Jonathan - God so ordered the lot; not that he approved Saul's execration, ver. Sa1 14:24, or his oath that the transgressor should die, ver. Sa1 14:39, nor that he would expose Jonathan to death; but that Saul's folly might be chastised, when he saw what danger it had brought upon his eldest and excellent son; and that Jonathan's innocency might be cleared.

14:44 For thou, etc - We have no proof, that Saul did not act in this whole affair from a real fear of God.

14:45 With God - In concurrence with God, he hath wrought this salvation. God is so far from being offended with Jonathan, that he hath graciously owned him in the great service of this day.

14:47 Took the kingdom - That is, resumed the administration of it, after he had in a manner lost it by the Philistines, who had almost turned him out of it.

14:49 Ishui - Called also Abinadab. chap.Sa1 31:2.Ishbosheth, Saul's other son is here omitted, because he intended to mention only those of his sons who went with him into the battles here mentioned, and who were afterwards slain with him.

15  God commands Saul utterly to destroy the Amalekites, Sa1 15:1-3.
He destroys them, but not utterly, Sa1 15:4-9.
Samuel pronounces sentence upon him for his disobedience, yet consents to honour him before the people, Sa1 15:10-31.
Slays Agag, Sa1 15:32-33.
Takes his leave of Saul, yet mourns for him, Sa1 15:34-35.

15:1 Hearken - Thou hast committed error already, now regain God's favour by thy exact obedience to what he commands.

15:2 I remember - Now I will revenge those old injuries of the Amalekites on their children: who continue in their parents practices.Came from Egypt - When he was newly come out of cruel and long bondage, and was now weak, and weary, and faint, and hungry, Deu 25:18, and therefore it was barbarous instead of that pity which even Nature prompted them to afford, to add affliction to the afflicted; it was also horrid impiety to fight against God himself and to lift up their hand in a manner against the Lord's throne, whilst they struck at that people which God had brought forth in so stupendous a way.

15:3 Destroy - Both persons and goods, kill all that live, and consume all things without life, for I will have no name nor remnant of that people left, whom long since I have devoted to utter destruction.Spare not - Shew no compassion or favour to any of them. The same thing repeated to prevent mistake, and oblige Saul to the exact performance hereof. Slay, etc - Which was not unjust, because God is the supreme Lord of life, and can require his own when he pleaseth; infants likewise are born in sin, and therefore liable to God's wrath. Their death also was rather a mercy than a curse, as being the occasion of preventing their sin and punishment. Ox, etc - Which being all made for man's benefit, it is not strange if they suffer with him, for the instruction of mankind.

15:6 Kenites - A people descending from, or nearly related to Jethro, who anciently dwelt in rocks near the Amalekites, Num 24:21, and afterwards some of them dwelt inJudah, Jdg 1:16, whence it is probable they removed, (which, dwelling in tents, they could easily do) and retired to their oldhabitation, because of the wars and troubles wherewith Judah was annoyed.Shewed kindness - Some of your progenitors did so, and for their sakes all of you shall fare the better. You were not guilty of that sin for which Amalek is now to be destroyed. When destroying judgments are abroad God takes care to separate the precious from the vile. It is then especially dangerous to be found in the company of God's enemies. The Jews have a saying, Wo to a wicked man, and to his neighbour.

15:7 To Shur - That is, from one end of their country to the other; he smote all that he met with: but a great number of them fled away upon the noise of his coming, and secured themselves in other places, 'till the storm was over.

15:8 All - Whom he found. Now they paid dear for the sin of their ancestors. They were themselves guilty of idolatry and numberless sins, for which they deserved to be cut off. Yet when God would reckon with them, he fixes upon this as the ground of his quarrel.

15:9 Vile - Thus they obeyed God only so far as they could without inconvenience to themselves.

15:11 Repenteth - Repentance implies grief of heart, and change of counsels, and therefore cannot be in God: but it is ascribed to God when God alters his method of dealing, and treats a person as if be did indeed repent of the kindness he had shewed him. All night - To implore his pardoning mercy for Saul, and for the people. Is turned back - Therefore he did once follow God. Otherwise it would have been impossible, he should turn back from following him.

15:12 A place - That is, a monument or trophy of his victory.

15:13 They - That is, the people. Thus, he lays the blame upon the people; whereas they could not do it without his consent; and he should have used his power to over - rule them.

15:18 A journey - So easy was the service, and so certain the success, that it was rather to be called a journey than a war.

15:20 The king - To be dealt with as God pleaseth.

15:21 But the people, etc - Here the conscience of Saul begins to awake, tho' but a little: for he still lays the blame on the people.

15:22 Sacrifice - Because obedience to God is a moral duty, constantly and indispensably necessary; but sacrifice is but a ceremonial institution, sometimes unnecessary, as it was in the wilderness: and sometimes sinful, when it is offered by a polluted hand, or in an irregular manner.Therefore thy gross disobedience to God's express command, is not to be compensated with sacrifice. Hearken - That is, to obey.Fat - Then the choicest part of all the sacrifice.

15:23 Rebellion - Disobedience to God's command.Stubbornness - Contumacy in sin, justifying it, and pleading for it.Iniquity - Or, the iniquity of idolatry. Rejected - Hath pronounced the sentence of rejection: for that he was not actually deposed by God before, plainly appears, because not only the people, but even David, after this, owned him as king. Those are unworthy to rule over men, who are not willing that God should rule over them.

15:24 I have sinned - It does by no means appear, that Saul acts the hypocrite herein, in assigning a false cause of his disobedience.Rather, he nakedly declares the thing as it was.

15:25 Pardon my sin - Neither can it be proved that there was any hypocrisy in this. Rather charity requires us to believe, that he sincerely desired pardon, both from God and man, as he now knew, he had sinned against both.

15:26 I will not - This was no lie, though he afterwards returned, because he spoke what he meant; his words and his intentions agreed together, though afterwards he saw reason to change his intentions.Compare Gen 19:2-3. This may relieve many perplexed consciences, who think themselves obliged to do what they have said they would do, though they see just cause to change their minds. Hath rejected thee, etc - But he does not say, he "hath rejected thee from salvation." And who besides hath authority to say so?

15:29 Strength of Israel - So he calls God here, to shew the reason why God neither will nor can lie; because lying proceeds from the sense of a man's weakness, who cannot many times accomplish his design without lying and dissimulation; therefore many princes have used it for this very reason.But God needs no such artifices; he can do whatsoever he pleaseth by his absolute power. Repent - That is, nor change his counsel; which also is an effect of weakness and imperfection, either of wisdom or power. So that this word is not here used in the sense it commonly is when applied to God, as in Jer 11:1-23, and elsewhere.

15:31 Turned - First, that the people might not upon pretence of this sentence of rejection, withdraw their obedience to their sovereign; whereby they would both have sinned against God, and have been as sheep without a shepherd. Secondly, that he might rectify Saul's error, and execute God's judgment upon Agag.

15:33 As, etc - Whereby it appears, that he was a tyrant, and guilty of many bloody actions. And this seems to be added for the fuller vindication of God's justice, and to shew, that although God did at this time revenge a crime committed by this man's ancestors four hundreds years ago, yet he did not punish an innocent son for his father's crimes, but one that persisted in the same evil courses. Hewed - This he did by divine instinct, and in pursuance of God's express command, which being sinfully neglected by Saul, is now executed by Samuel. But these are no precedents for private persons to take the sword of justice into their hands. For we must live by the laws of God, and not by extraordinary examples.

15:35 To see Saul - That is, to visit him, in token of respect or friendship: or, to seek counsel from God for him. Otherwise he did see him chap.Sa1 19:24.Though indeed it was not Samuel that came thither with design to see Saul, but Saul went thither to see Samuel, and that accidentally.

16  Samuel is appointed to anoint one of the sons of Jesse king, Sa1 16:1-5.
The elder sons are passed by, and David anointed, Sa1 16:6-13.
Saul growing melancholy is eased by David's music, Sa1 16:14-23.

16:1 Mourn - And pray for his restitution, which the following words imply he did. Oil - Which was used in the inauguration of kings. But here it is used in the designation of a king; for David was not actually made king by it, but still remained a subject. And the reason of this anticipation was the comfort of Samuel, and other good men, against their fears in case of Saul's death, and the assurance of David's title, which otherwise would have been doubtful. I have provided - This phrase is very emphatical, and implies the difference between this and the former king. Saul was a king of the people's providing, he was the product of their sinful desires: but this is a king of my own providing, to fulfil all my will, and to serve my glory.

16:4 Trembled - Because it was strange and unexpected to them, this being but an obscure town, and remote from Samuel, and therefore they justly thought there was some extraordinary reason for it.Peaceable - The Hebrew phrase, comest thou in peace, is as much as to say (in our phrase) is all well?

16:5 He sanctified - It seems evident that there was something peculiar in Jesse's invitation. For first, both he and his sons were invited, whereas the others were only invited for their own persons. Secondly, the different phrase here used, that he sanctified these, when he only bade the other sanctify themselves; argues a singular care of Samuel in their sanctification. Which makes it probable, that the rest were only to join with them in the act of sacrificing; but these, and only these, were invited to feast upon the remainders of the sacrifices.

16:6 Before him - That is, in this place where God is now present.For it is observable, that not only the sacrifice is said to be offered, but even the feast upon the remainders of it is said, to be eaten before the Lord, Deu 12:7, that is, before or near his altar, where God was present in a special manner. This I take to be the person I am sent to anoint: wherein yet be was mistaken, as other prophets sometimes were, when they hastily spake their own thoughts, before they had consulted God.

16:10 Seven - There are but seven named, Ch1 2:13-15, because one of them was either born of a concubine: or, died immediately after this time.

16:11 Keepeth sheep - And consequently is the most unfit of all my sons for that high employment. Either therefore he did not understand David's wisdom and valour, or he judged him unfit, by reason of his mean education.And God so ordered it by his providence, that David's choice might plainly appear to be God's work, and not Samuel's, or Jesse's.David signifies beloved: a fit name for so eminent a type of the Beloved Son. It is supposed, David was now about twenty years old.If so, his troubles by Saul lasted near ten years: for he was thirty years old when Saul died. Samuel having done this went to Ramah.He retired to die in peace, since his eyes had seen the salvation, even the sceptre brought into the tribe of Judah.

16:13 Anointed him - David's brethren saw David's unction, yet did not understand, that he was anointed to the kingdom; but were only told by Samuel, that he was anointed to some great service, which hereafter they should know. Thus Jesse only, and David, understood the whole business, and his brethren were able to attest to that act of Samuel's anointing him, which, with other collateral evidences, was abundantly sufficient to prove David's right to the kingdom, if need should be.The spirit, etc, - That is, he was immediately endowed with extraordinary gifts of God's Spirit, as strength, and courage, and wisdom, and other excellent qualities which fitted him for, and put him upon noble attempts.

16:14 Departed - God took away that prudence, and courage, and alacrity, and other gifts wherewith be had qualified him for his public employment.From the Lord - That is, by God's permission, who delivered him up to be buffeted of Satan. Troubled - Stirred up in him unruly and tormenting passions; as envy, rage, fear, or despair. He grew fretful, and peevish, and discontented, timorous and suspicious, frequently starting and trembling.

16:16 Be well - And the success confirms their opinion. For although music cannot directly have an influence upon an evil spirit to drive him away; yet, because the devil, as it seems, had not possession of him, but only made use of the passions of his mind, and humours of his body to molest him: and because it is manifest, that music hath a mighty power to qualify and sweeten these, and to make a man sedate and chearful; it is not strange, if the devil had not that power over him when his mind was more composed, which he had when it was disordered; as the devil had less power over lunaticks in the decrease, than in the increase of the moon: Mat 17:15, Mat 17:18. And seeing music prepared the Lord's prophets for theentertainment of the good Spirit, as Ki2 3:15. Why might it not dispose Saul to the resistance of the evil spirit? And why might not the chearing of his heart, in some measure strengthen him against those temptations of the devil, which were fed by his melancholy humour?And by this means, David without any contrivance of him or his friends, is brought to court, soon after he was anointed to the kingdom. Those whom God designs for any service, his providence will concur with his grace, to prepare and qualify them for it.

16:18 Prudent - Wonder not, that David was so suddenly advanced, from a poor shepherd, to so great a reputation; for these were the effects of that Spirit of the Lord which he received when he was anointed.The Lord, etc - That is, directs and prospers all his undertakings.

16:20 Sent him - This present, though in our times it would seem contemptible, yet was very agreeable to the usage of those times, and to the condition of Jesse, which was but mean in the world. And it seems to have been the custom of those times, (as it is yet in the eastern countries) when they made their appearance before princes, or great persons, to bring a present.

16:21 Stood before him - That is, waited upon him. And he loved him greatly - So there was something good in Saul still: he had not lost all, tho' he had lost the kingdom. Armour - bearer - He had that place conferred upon him, though we do not read that he ever exercised it; for it seems he was gone back to his father upon some occasion not related; and had abode with him some considerable time before the war described, chap.Sa1 17:1-53, happened.

16:23 Departed - Namely, for a season. And the reason of this success, may be, partly natural, and partly, supernatural, respecting David; whom God designed by this means to bring into favour with the king, and so to smooth the way for his advancement.

17  Goliath challenges the armies of Israel, Sa1 17:1-11.
David coming into the camp, hears his challenge, Sa1 17:12-27.
Eliab chides David, whose words are related to Saul, Sa1 17:28-31.
David undertakes to fight Goliath, Sa1 17:32-37.
He rejects Saul's armour, and goes with his sling, Sa1 17:38-40.
He attacks and slays Goliath, Sa1 17:41-51.
The Israelites pursue the Philistines, Sa1 17:52-53.
David returns: the notice taken of him by Saul, Sa1 17:54-58.

17:1 Gathered, etc - Probably they had heard, that Samuel had forsaken Saul, and that Saul himself was unfit for business.The enemies of the church are watchful to take all advantages, and they never have greater advantage, than when her protectors have provoked God's Spirit and prophets to leave them.

17:4 Six cubits - At least, nine feet, nine inches high. And this is not strange; for besides the giants mentioned in Scripture, Herodotus, Diodorus Siculus, and Pliny, make mention of persons seven cubits high.

17:5 Coat of mail - Made of brass plates laid over one another, like the scales of a fish. The weight, etc - The common shekel contained a fourth part of an ounce; and so five thousand shekels made one thousand two hundred and fifty ounces, or seventy - eight pounds: which weight is not unsuitable to a man of such vast strength as his height speaks him to be.

17:6 Greaves - Boots.

17:7 Beam - On which the weavers fasten their web. It was like this for thickness. And though the whole weight of Goliath's armour may seem prodigious; yet it is not so much by far as one Athanatus did manage: of whom Pliny relates, That he saw him come into the theatre with arms weighing twelve thousand ounces. A shield - Probably for state: for he that was clad in brass, little needed a shield.

17:8 Come down - That the battle may be decided by us two alone.

17:11 Afraid - This may seem strange, considering the glorious promises, and their late experience of divine assistance. And where was Jonathan, who in the last war had so bravely engaged an whole army of the Philistines? Doubtless he did not feel himself so stirred up of God as he did at that time. As the best, so the bravest of men, are no more than what God makes them. Jonathan must sit still now, because this honour is reserved for David.

17:12 Old man - Therefore he went not himself to the camp.

17:15 Went - From Saul's court: where having relieved Saul, he was permitted to go to his father's house, to be sent for again upon occasion.

17:18 Pledge - That is, bring me some token of their welfare.

17:19 Fighting - That is, in a posture and readiness to fight with them; as it is explained, ver. Sa1 17:20-21.

17:20 Went, etc - Jesse little thought of sending his son to the camp, just at that critical juncture. But the wise God orders the time and all the circumstances of affairs, so as to serve the designs of his own glory.

17:24 Fled - One Philistine could never have thus put ten thousand Israelites to flight, unless their rock, being forsaken by them, had justly sold them and shut them up.

17:25 Free - Free from all those tributes and charges which either the court or the camp required.

17:28 Naughtiness - Thy false - confidence, and vain gloried curiosity.See the folly and wickedness of envy! How groundless its jealousies are, how unjust its censures, how unfair it representations? God preserve us from such a spirit!

17:29 A cause - Of my thus speaking? Is this giant invincible? Is our God unable to oppose him, and subdue him? However David is not deterred from his undertaking, by the hard words of Eliab. They that undertake public services must not think it strange, if they be opposed by those from whom they had reason to expect assistance, but must humbly go on with their work, in the face, not only of their enemies threats, but of their friends slights, suspicions, and censures.

17:30 He tarried - For being secretly moved by God's spirit to undertake the combat. He speaks with divers persons about it, that it might come to the king's ear.

17:32 Let no man's heart, etc - It would have reflected upon his prince to say, Let not thy heart fail: therefore he speaks in general terms, Let no man's heart fail. A little shepherd, come but this morning from keeping sheep, has more courage than all the mighty men of Israel!Thus doth God often do great things for his people by the weak things of the world.

17:33 A youth - Not above 20 years old; and a novice, a raw and unexperienced soldier.

17:37 The Lord, etc - The lion and the bear were only enemies to me and my sheep, and it was in defence of them I attacked them. But this Philistine is an enemy to my God and his people, and it is for their honour that I attack him.

17:38 Armour - With armour taken out of his armoury. He seems to speak of some military vestments which were then used in war, and were contrived for defence; such as buff - coats are now.

17:39 Proved them - I have no skill or experience in the managements of this kind of arms.

17:40 Staff - His shepherd's staff. These arms in themselves were contemptible, yet chosen by David; because he had no skill to use other arms; because he had inward assurance of the victory, even by these weapons; and because such a conquest would be more honourable to God, and most shameful, and discouraging to the Philistines.

17:41 Drew near - Probably a signal was made, that his challenge was accepted.

17:42 Fair - Not having so much as the countenance of a martial person.

17:43 Dog - Dost thou think to beat me as easily as thou wouldst thy dog?

17:46 A God - Heb. that God, the only true God, is for Israel; or on Israel's side, and against you. Or, that Israel hath a God, a God indeed, one who is able to help them; and not such an impotent idol as you serve.

17:47 Saveth - That is, that he can save without these arms, and with the most contemptible weapons. The battle - That is, the events of war are wholly in his power. He will - David speaks thus confidently, because he was assured of it by a particular inspiration.

17:48 Drew nigh - Like a stalking mountain.Ran - So far was he from fear!

17:49 Forehead - Probably the proud giant had lift up that part of his helmet which covered his fore - head; in contempt of David and his weapons, and by the singular direction of providence.

17:51 David took - Hence it appears, that David was not a little man, as many fancy; but a man of considerable bulk and strength, because he was able to manage a giant's sword. The stone threw him down to the earth, and bereaved him of sense and motion; but there remained some life in him, which the sword took away, and so compleated the work. God is greatly glorified, when his proud enemies are cut off with their own sword.

17:55 Whose son - David had been some considerable time dismissed from Saul's court, and was returned home. And therefore it is not strange, if Saul for the present had forgot David. Besides the distemper of Saul's mind might make him forgetful; and that David might be now much changed, both in his countenance and in his habit.I cannot tell - Abner's employment was generally in the camp, when David was at the court; and when Abner was there, he took little notice of a person so much inferior to him as David was.

18  David becomes the friend of Jonathan, the constant attendant of Saul, and the favourite of all the people, Sa1 18:1-5.
Saul's envy raised, Sa1 18:6-9.
He seeks to kill David, Sa1 18:10-11.
Is afraid of him, Sa1 18:12-16.
Promises to give him his elder daughter, and gives him the younger, hoping to destroy him thereby, but in vain, Sa1 18:17-27.
He is more feared by Saul and esteemed by the people, Sa1 18:28-30.

18:1 Loved him - For his excellent virtues and endowments, which shone forth both in his speeches and actions; for the service he had done to God and to his people; and for the similitude of their age and qualities.

18:2 Took him, etc - By which it appears, that before this David had not his constant residence at court.

18:5 Went - Upon military expeditions, of which that word is often used.

18:10 The evil spirit, etc - His fits of frenzy returned upon him.The very next day after he conceived envy at David, the evil spirit was permitted by God to seize him again. Such is the fruit of envy and uncharitableness. Prophesied - That is, he used uncouth gestures, and signs, as the prophets often did.

18:11 And Saul cast the javelin - Being now quite under the power of that evil spirit. Twice - Once now, and another time upon a like occasion, chap.Sa1 19:10.

18:12 Afraid - Lest as he had gained the favour of God and of all the people, he should also take away his kingdom.

18:13 Removed him from him - From his presence and court; which he did, because he feared lest David should find an opportunity to kill him, as he had designed to kill David; because his presence now made him more sad than ever his musick made him chearful: and principally, that hereby he might expose him to the greatest hazards.

18:18 What is my life - How little is my life worth, that by the exposing of that to some hazard, I should purchase a king's daughter!In these expressions David sheweth not only his humility, but also his wisdom, in discovering so deep a sense of his own meanness, that Saul might see how far he was from aspiring at the kingdom.

18:19 Adriel - The son of Bar - zillai, as he is called, Sa1 21:8. This was an act of great injustice; and accordingly thismarriage was accursed by God, and the children begotten in it, were, by God's appointment cut off, Sa1 21:8-9.

18:26 The days - That is, the time allowed by Saul to David for the execution of this exploit.

18:27 Two hundred - He doubled the number required; to oblige Saul the more to the performance of his promise; and to shew his great respect and affection to Saul's daughter.

18:30 Went forth - To war against the Israelites, being provoked by their former losses, and especially by that act of David's.

19  Saul is pacified by Jonathan, Sa1 19:1-7.
Attempts again to kill David, Sa1 19:8-10.
Is deceived by Michal, who sends David away, Sa1 19:11-17.
David flies to Ramah, and Saul prophesies, Sa1 19:18-24.

19:4 Spake good - Which he could not do without hazard to himself.Herein therefore he performed the duty of a true friend, and of a valiant man.

19:6 As the Lord, etc - And without all doubt, he intended what he said, feeling a real change in himself for the present. "God," says Mr. Henry, "inclined the heart of Saul to hearken to the voice of Jonathan."

19:8 And David, etc - So David continues his good service, tho' it was ill requited. They who are ill paid for doing good, yet must not be weary of well doing, remembering how bountiful a benefactor God is, even to the evil and unthankful.

19:9 The evil spirit - David's successes against the Philistines revived his envy, and the devil watched the opportunity, as he had done before.

19:13 Goats hair - Or, put great goats hair upon his bolster; upon the head and face of the image, which lay upon his bolster, that it might have some kind of resemblance of David's head and hair, at least in a sick man's bed, where there useth to be but a glimmering light.Covered it - Upon pretence of his being sick, and needing some such covering.

19:18 To Samuel - Both for comfort and direction in his distress; and for safety, supposing that Saul would be ashamed to execute his bloody designs in the presence of so venerable a person as Samuel.

19:20 Over them - To instruct and direct them in those holy exercises.For though they prophesied by Divine inspiration, yet they were both to prepare themselves for it before hand, and to make good improvement of it afterwards, in both which they needed Samuel's counsel and assistance.And whereas some might falsely pretend to those raptures; or the devil might transform himself into an angel of light, Samuel's presence and judgment was necessary to prevent and to detect such impostures. Besides, Samuel would by his present conjunction with them in those holy exercises, encourage them, and stir up others to the coveting of those gifts, and to the performance of such religious duties. Prophesied - Being inspired by God as Balaam was; that being wrapt up into such an extasy, their minds might be wholly taken off from their design of seizing David.

19:23 The spirit - It came upon him in the way; whereas it came not upon his messengers 'till they came to the place. Hereby God would convince Saul of the vanity of his designs against David, and that in them he fought against God himself.

19:24 Lay down - Heb. fell, down upon the earth; for his mind being in an extasy, he had not the use of his senses. God so ordering it, that David might have an opportunity to escape. Naked - That is, stript of his upper garments, as the word naked is often used; and it is here repeated to signify how long he lay in that posture. Day and night - So God kept him as it were in chains, 'till David was got out of his reach.Is Saul - The same proverb which was used before, is here revived, as an evidence of God's wonderful care over David; he made Saul in some sort a prophet, that he mightst make David a king.

20  David complains to Jonathan; and desires his help, Sa1 20:1-5.
Jonathan promises to give him intelligence, and confirms his friendship, Sa1 20:9-23.
He finds his father implacable, Sa1 20:24-34.
He gives David notice of it, in the manner they had agreed on, Sa1 20:35-42.

20:2 Is it not so - For Jonathan gave credit to his father's oath, chap.Sa1 19:6.

20:3 David sware - The matter being of great moment, and Jonathan doubting the truth of it, he confirms his word with an oath, which follows in the end of the verse. Only he interposeth a reason why Saul concealed it from Jonathan.

20:5 To the third day - That is, unto the next day, but one after the new moon. His meaning is not, that he would hide himself in any certain place all the three days, but that he would secure himself either at Bethlehem with his friends, or in any other place 'till the third day.

20:6 Asked me - Who being the king's son and deputy, used to give license to military men to depart for a season upon just occasions.

20:8 Deal kindly - In giving me timely notice, and a true account of Saul's disposition and intention towards me.A covenant of the Lord - That is, a solemn covenant, not lightly undertaken, but seriously entered into, in the name and fear of God, and in his presence, calling him to be the witness of our sincerity therein, and the avenger of perfidiousness in him that breaks it.Slay me - I am contented thou shouldst kill me. For why - Why shouldst thou betray me to thy father, by concealing his evil intentions from me?

20:12 O Lord God - Do thou hear and judge between us. It is an abrupt speech which is usual in great passions.

20:14 Kindness as the Lord - That kindness to which thou hast engaged thyself, in the covenant sworn between thee and me in God's presence.I die not - That thou do not kill me or mine, as princes of another line use to kill the nearest relations of the former line, from whom the kingdom was translated to them.

20:16 A covenant - The covenant which before was personal, he now extends to the whole house of David, expecting a reciprocal enlargement of it on David's side, which doubtless he obtained. Enemies - If either I or any of my house shall break this covenant, and shall prove enemies to David or to his house, let the Lord, the witness of this covenant, severely punish the violators of it.

20:17 Swear again - Heb. and Jonathan added or proceeded to make David swear; that is, having himself sworn to David or adjured David, in the foregoing verse, he here requires David's oath to him, by way of restipulation or confirmation. Loved him - Because he had a true friendship for David, he desired that the covenant might be inviolably observed through all their generations.

20:19 Was in hand - When this same business which now they were treating about, was in agitation formerly; namely, to discover Saul's mind and purpose towards him, chap.Sa1 19:2-3. Ezel - By that stone which directs travellers in the way; namely, in some cave, or convenient place, which was near it.

20:21 I will send - I will send him out before I shoot, to find out, and take up the arrows which I shall shoot. And I shall shoot them either short of him, or beyond him, as I shall see occasion.

20:23 Between - As a witness and a judge between us and our families for ever, if on either side this league of friendship be violated.

20:24 Hid himself - Namely, at the time appointed: for it seems probable, that he went first to Bethlehem, and thence returned to the field, when the occasion required.

20:25 Arose - He rose from his seat where he was sat next the king, and stood at Abner's coming, to do honour to him, who was his father's cousin, and the general of the army.

20:26 Something - Some accident which has rendered him unclean, and so unfit to partake of this feast, which consisted in part of the remainders of the peace - offerings, according to the law, Lev 7:20.Unfit also to come into any company, much more, into the king's company, lest he should pollute them also.

20:27 Son of Jesse - So he calls him in scorn, to note the meanness of his original; and as not deigning to call him by his proper name.To day - For the uncleanness which came by some chance, usually lasted but for one day.

20:30 Thy confusion - Men will conclude that thou hast no royal blood in thy veins, that canst so tamely give up thy crown to so contemptible a person.

20:33 To smite him - Saul seemed to be in great care, that Jonathan should be established in his kingdom: and now he himself aims at his life! What fools, what worse than savage beasts does anger make.

20:37 To - That is, near the place. For the words following shew, that he was not yet come thither.

20:40 Artillery - His bow, and arrows, and quiver.

21  David coming to Nob, takes the shew - bread, and Goliath's sword, Sa1 21:1-9.
Goes to Achish, and feigns himself mad, Sa1 21:10-13.
Is dismissed by Achish, Sa1 21:14-15.

21:1 Nob - A city of priests, where the tabernacle now was. Hither David resorted, for a supply of his necessities, which he supposed he might receive here, without danger of being betrayed into Saul's hands: and principally, that in this great distress, he might receive comfort and counsel from the Lord. Ahimelech - The chief priest, brother to that Ahiah, chap.Sa1 14:3, and he being now dead, his successor in the priesthood, for they were both sons of Ahitub. Was afraid - Suspecting some extraordinary cause of his coming in such a manner. Alone - For though David had some servants as is manifest from ver. Sa1 21:4-5, whom Jonathan probably had sent to a place appointed, yet they were left at another place: as David himself affirmeth, ver. Sa1 21:2.And David was now alone, as also he was when he fled to Achish.He who had been suddenly advanced to the highest honour, is as soon reduced to the desolate conditions of an exile. Such changes are there in this world, and so uncertain are its smiles.

21:2 The king, etc - This seems to be a plain lie extorted from him, by fear. But it was pernicious to all the priests there. Whence David afterwards declares his repentance for this sin of lying, Psa 119:29.To such a place - To a certain place which it not convenient now to mention; because the whole business requires concealment.

21:4 There is, etc - Here in the tabernacle: though doubtless he had other provisions is his house; but David was in great haste, and in fear of Doeg whom he saw, and knew and therefore would not stay 'till any thing could be fetched thence. There was a double impediment to the giving this bread to them;

1. Its sacredness in itself; which the priest implies, and David answers ver. Sa1 21:5, and the priest was satisfied therein by David's great necessities.
2. The abstinence from all women, which he supposed should be in those that use it; concerning which he now enquires. And though he mentions this only concerning David's young men, and out of reverence forbears to name him; yet he is also included in the number, as David's answer shews.

21:5 Three days - As long as the law required, Exo 19:15.And so long David, and his men hid, it seems, hid themselves for fear of Saul, whereby they were kept both from women: and from food convenient for them. Vessels - That is, Either,

1. Their garments, or other utensils for their journey. Or
2. their bodies.

21:7 Detained - Not by force but by his choice; he fixed his abode there for that day; either because it was the sabbath - day; on which he might not proceed in his journey, or for the discharge of some vow.Before the Lord - That is, at the tabernacle. An Edomite - By birth, but he was proselyted to the Jewish religion.

21:9 Ephod - That is, behind that holy place allotted for the keeping of the sacred, or priestly garments; all which are here comprehended under the ephod; which, as the chief is put for all the rest. Here it was laid up as a sacred monument of God's power and goodness.None like it - Because it not only served him for his use, for he was a strong and tall man, and one that could wield that sword, but was also a pledge of God's favour to him. Whenever be looked upon it, it would be a support to his faith, by reminding him of what God had already done.

21:10 To Achish - A strange action; but it must be considered, that Saul's rage was so great, his power also, and diligence in hunting after him that he despaired of escaping any other way: and a desperate disease, produceth a desperate remedy. The king elect is here an exile: anointed to the crown, and yet forced to run his country. So do God's providences sometimes run counter to his promises, for the trial of our faith, and the glorifying his name in accomplishing his counsels, notwithstanding the difficulties that lie in the way.

21:11 King of the land - Of Canaan. They call him king, either more generally for the governor, the most eminent captain and commander, or, as the king elect, the person designed to be king: for, by this time, the fame of Saul's rejection, and David's destination to the kingdom, was got abroad among the Israelites, and from them, probably to the Philistines. Did they not sing, etc - And therefore consider what to do; and now our great enemy is in thy hand, be sure thou never let him go alive.

21:12 Was afraid - Lest either their revenge or policy should prompt them to kill him. Perhaps he was the more apprehensive, because he wore Goliath's sword, which was probably well known at Gath. He now learned by experience what he afterward taught us, Psa 118:9.It is better to trust in the Lord, than to put any confidence in princes.

21:15 Mad men - It is highly probable, Achish was aware, that this madness was counterfeit. But being desirous to preserve David, he speaks as if he thought it real.

22  David escapes to the cave of Adullam, where many resort to him, Sa1 22:1-2.
Lodges his parents with the king of Moab, Sa1 22:3-4.
Comes to the forest of Hareth, Sa1 22:5.
Saul complains of his servants as unfaithful to him, Sa1 22:6-8.
On the information of Doeg, he orders the priests of Nob to be slain, and their city destroyed, Sa1 22:9-19.
David is informed of this by Abiathar, Sa1 22:20-23.

22:2 Debt - Probably poor debtors, whom the creditors were obliged to spare, Exo 22:25. And though their persons were with David, yet their lands and goods were liable to their creditors.Captain over them - He did not maintain any injustice or wickedness, which some of them possibly might be guilty of; but on the contrary, he instructed and obliged them to the practice of all justice and honesty.

22:3  'Till I know, etc - He expresses his hopes very modestly, as onethat had entirely cast himself upon God, and committed his way to him, trusting not in his own arts or arms, but in the wisdom, power and goodness of God.

22:4 Hold - In holds; the singular number being put for the plural; as is frequent; that is, as long as David was forced to go from place to place, and from hold to hold, to secure himself: for it concerned David to secure his father, and he did doubtless secure him for all that time; and not only while he was in the hold of Mizpeh, or of Adullam, which was but a little while.

22:5 Abide not - Do not shut up thyself here. Judah - Go and shew thyself in the land of Judah, that thou mayest publicly put in thy claim to the kingdom after Saul's death; and that thy friends may be invited and encouraged to appear on thy behalf. Hereby also God would exercise David's faith, and wisdom, and courage; and so prepare him for the kingdom.

22:6 Spear - It seems, as an ensign of majesty, for in old times kings carried a spear instead of a sceptre.

22:7 Ye Benjamites - You that are of my own tribe and kindred, from whom David designs to translate the kingdom to another tribe. Will he distribute profits and preferments among you Benjamites, as I have done?Will he not rather prefer those of his own tribe before you?

22:8 That all, etc - See the nature of jealousy, and its arts of wheedling to extort discoveries of things that are not.

22:10 He enquired - David chargeth him with the sin of lying, Psa 52:3, and it is not improbable, that he told many lies not hereexpressed; and withal, he was guilty of concealing part of the truth, which in this case he was obliged to declare for Ahimelech's just defence, namely, the artifice whereby David circumvented Ahimelech: making him believe, that he was then going upon the king's business, so that the service he did to David, was designed in honour to Saul.

22:11 The priests - Of the house of Eli, which God had threatened to cut off, chap.Sa1 2:31.

22:14 And said - He doth not determine the difference between Saul and David; nor affirm what David now was: but only declared what David formerly had been, and what he was still, for anything he knew to the contrary.

22:15 Knew nothing of all this - Of any design against thee.

22:18 The Edomite - This is noted to wipe off the stain of this butchery from the Israelitish nation, and to shew, why he was so ready to do it, because he was one of that nation which had an implacable hatred against all Israelites, and against the priests of the Lord.

22:19 Both men, etc - In all the life of Saul, there is no wickedness to be compared to this. He appears now to be wholly under the power of that evil spirit which had long tormented him. And this destruction could not but go to the heart of every pious Israelite, and make them wish a thousand times, they had been content with the government of Samuel.

22:20 Abiathar - Who by his father's death was now high - priest.

23  David saves Keilah from the Philistines, Sa1 23:1-6.
His danger there, and deliverance from it, Sa1 23:7-13.
He remains in the wilderness of Ziph, and is visited by Jonathan, Sa1 23:14-18.
Saul pursues him, Sa1 23:19-25.
His narrow escape, Sa1 23:26-29.

23:1 The Philistines, etc - Probably it was the departure of God and David from Saul, that encouraged the Philistines to make this inroad. When princes begin to persecute God's people and ministers, let them expect nothing but vexation on all sides.

23:4 Enquired again - Not for his own, but for his soldiers satisfaction.

23:6 Ephod - With the Ephod, the high - priest's Ephod, wherein were the Urim and the Thummim, which when Ahimelech and the rest of the priests went to Saul, were probably left in his hand. This gave him the opportunity both of escaping, whilst Doeg the butcher was killing his brethren, and of bringing away the Ephod, which Saul now was justly deprived of.

23:11 The Lord said - From this place it may appear that God's answer by Urim and Thummim, was not by any change in the colour or situation of the precious stones in the breast - plate of the Ephod, but by a voice or suggestion from God to the high - priest.He will - He purposeth to come, if thou continuest here. For still as David's question, so God's answer, is upon supposition.

23:16 And strengthened - He comforted and supported him against all his fears, by minding him of God's infallible promises made to him, and his singular providence which hitherto had and still would be with him.

23:17 Next to thee - Which he gathered either from David's generosity, and friendship to him; or from some promise made to him by David concerning it. So that the whole imports thus much; I do not look to be king myself (as by my birth I might expect,) but that thou shalt be king (God having so appointed) and I but in a secondary place inferior to thee.

23:18 Made a covenant - They then parted, and never came together again, that we find, in this world.

23:19 Ziphites - Who were of David's own tribe tho' for this their unnatural carriage to him, he calls them strangers, Psa 54:3.

23:25 A rock - That is, into a cave which was in the rock; where at first he might think to hide himself, but upon farther consideration he removed from thence upon Saul's approach.

23:27 A messenger, etc - The wisdom of God is never at a loss for ways, and means to preserve his people.

23:28 Called, etc - That is, The rock of divisions, because there Saul was separated, and in a manner pulled asunder from David, who was now almost within his reach.

24  Saul pursues David to Engedi, Sa1 24:1-2.
David cuts off his skirt, Sa1 24:3-7.
He reasons with Saul, Sa1 24:8-15.
Saul owns his fault, and returns home, Sa1 24:16-22.

24:2 Rocks - Which the wild goats used to delight in and climb over.These very rocks are exceeding steep, and full of precipices, and dangerous to travellers, as an eye - witness hath left upon record. And yet Saul was so transported with rage, as to venture himself and his army here, that he might take David, who, as he thought, would judge himself safe, and therefore be secure in such inaccessible places.

24:3 Went in - To sleep there: Saul being a military man, used to sleep with his soldiers upon the ground. And it is not improbable, that being weary with his eager and almost incessant pursuit, first of David, then of the Philistines, and now of David again, he both needed and desired some sleep, God also disposing him thereto, that David might have this eminent occasion to demonstrate his integrity to Saul, and to all Israel. Of the cave - For that there were vast caves in those parts is affirmed, not only by Josephus, but also by Heathen authors; Strabo writes of one which could receive four thousand men.

24:4 Behold, etc - Not that God had said these words, or made any such promise; but they put this construction upon those promises which God had made to him, of delivering him from all his enemies, and carrying him through all difficulties to the throne. This promise they conceived put him under an obligation of taking all opportunities which God put into his hand for their accomplishment.

24:10 Mine eye - The eye is said to spare, because it affects the heart with pity, and moves a man to spare.

24:12 Will avenge - If thou persistest in thy injuries and cruel designs against me.

24:13 Wickedness, etc - That is, wicked men will do wicked actions, among which this is one, to kill their sovereign lord and king; and therefore if I were so wicked a person as thy courtiers represent me, I should make no conscience of laying violent hands upon thee.

24:16 Thy voice - He knew his voice, though being at a great distance from him, he could not discern his face. Wept - From the sense of his sin against God, and his base carriage to David. He speaks as one quite overcome with David's kindness, and as one that relents at the sight of his own folly and ingratitude.

24:17 More righteous than I - He ingenuously acknowledges David's integrity, and his own iniquity.

24:19 The Lord reward thee - Because he thought himself not able to recompense so great a favour, he prays God to recompense it.

24:22 Unto the hold - Of En - gedi, ver. Sa1 24:1, for having had by frequent experience of Saul's inconstancy, he would trust him no more.

25  Samuel's death, Sa1 25:1.
The character of Nabal, Sa1 25:2-3.
David's requests to him, Sa1 25:4-9.
His churlish answer, Sa1 25:10-13.
David's purpose to destroy him told to Abigail, Sa1 25:13-17.
She pacifies David, Sa1 25:18-31.
His answer, Sa1 25:32-35.
The death of Nabal, Sa1 25:36-38.
David marries Abigail and Ahinoam, Sa1 25:39-44.

25:1 Lamented him - Those have hard hearts, that can bury their faithful ministers with dry eyes, and are not sensible of the loss of them who have prayed for them, and taught them the way of the Lord.

1:3 "Господь Саваоф" - смысл слова "Саваоф" не установлен окончательно: оно может означать воинство Израиля, или стройный порядок небесных светил, ибо по представлению Израиля единый Бог располагает всеми силами космоса.

1:11 Самуил - сын, которого Бог дает неплодной матери, так же, как Исаака, Самсона, Иоанна Крестителя. Ребенок, который должен родиться, посвящается своей матерью Ягве в качестве служителя при святилище. Длинные волосы будут знаком этого посвящения, как у Самсона.

2:1-10 Молитва Анны - далекий прообраз песни Божией Матери (Лк 1:46-55). Это уже мессианская песнь, выражающая надежду "анавим" (бедных, смиренных - ср Соф 2:3) и заканчивающаяся указанием на царя Мессию.

2:18 По-евр. "ефод" - священническое одеяние (ср 2 Цар 6:14, 1 Цар 22:18), отличное от ефода - предмета, служащего для бросания жребия чтобы познать волю Господню (ст 1 Цар 2:28, ср 1 Цар 14:3, 1 Цар 14:18, в рус. пер. - кивот; 1 Цар 23:6, 1 Цар 23:9, см; 1 Цар 30:7, 1 Цар 30:8, ср Деян 1:17, 26). Согласно Bible de Jerusalem (прим. к 1 Цар 14 41), в этом стихе следует восстановить пропуск слова Израилев: "Почему ты не ответил сегодня рабу Твоему? Если вина на мне или на сыне Твоем Ионафане, дай знамение урим, если вина на народе Твоем Израилевом, дай - туммим". Следовательно, в ефоде находилось 2 жребия; каждому из них придавалось определенное значение: выпадавший жребий считался знамением Божиим, откровением Его воли.

2:33-34 Смерть Офни и Финееса (1 Цар 4:11) является знамением будущих несчастий: избиения в Номве священников, потомков Илия (1 Цар 22:18-19), за исключением Авиафара (1 Цар 22:22-23), впоследствии смещенного Соломоном (3 Цар 2:27); выдвижения на их место семьи Садока, которая, начиная с Соломона, сохраняет за собой милость царя, "помазанника Господня"; (3 Цар 2:35); бедственного положения провинциальных священников после реформы Иосии (ст 1 Цар 2:36; ср 4 Цар 23:9).

3:1 Первое откровение, которым утверждается пророческое призвание Самуила. Это не сон - голос будит Самуила. Это "видение", но только в широком смысле слова, т.к. Самуил не видит Ягве, а только слышит его.

3:3 Господь являет Свое присутствие над ковчегом и дает Свои повеления (ср Исх 25:22; Ис 6).

5 "Хлеб священный" - хлебы предложения. Они предназначались только священникам (Лев 24:5-9). Во времена Давида исключения были возможны, но для этого требовалась обрядовая чистота.

8 Здесь важный поворотный момент в политической и религиозной истории Израиля. Святилище ковчега в Силоме разрушено, и единство находится в опасности при возрастающей филистимской угрозе. Возобновляя предложение, в свое время сделанное Гедеону (Суд 8:22сл) и попытку Авимелеха (Суд 9:1сл), часть народа просит себе царя "как у других народов", но другое общественное течение этому противится, предоставляя Богу, Единому Владыке Израиля, воздвигать вождей, каких требуют обстоятельства, как Он это делал во времена Судей. Оба эти течения находят свое выражение в рассказах об установлении монархии (Sa1 8-11) и сходятся в признании политической и религиозной роли Самуила, поставившего царя - Божия помазанника, признающего права Бога на Свой народ. В то время, как Саул оказался не на высоте этого призвания, Давиду удалось согласовать обязанности политического главы и помазанника Божия. Его преемники не смогли достигнуть этого идеала, и поэтому Давид остался прообразом грядущего Царя, помазанника Христа, Мессии, через которого Бог осуществит спасение Своего народа.

8:5 Израиль забывает, что он не такой народ, как другие, что он оскверняется, следуя их примеру и отвергая своего истинного Царя-. Бога.

10:5 Эти "пророки", объединившиеся в группы, приходили с помощью музыки и пляски в экстаз, становившийся заразительным. Их нельзя отождествлять с великими пророками Израиля (см Введение к пророкам).

12:20 Краткое изложение антимонархической доктрины: установление царской власти было тяжелым проступком (ср Ос 8:4, Ос 9:15), но Бог все же не отвергает избранного Им народа, при условии, что он впредь будет верен. Пророки будут ходатайствовать за него и направлять его.

13:7 В этом драма царствования Саула: избранный Богом, он спас свой народ (1 Цар 11и 1 Цар 14) и однако Бог его отвергает (1 Цар 13и 1 Цар 15). Начиная с предпочтения, оказанного Иакову перед Исавом (Быт 25:23; ср Рим 9:13), с избрания Израиля (Втор 7:6; Ам 3:2) и до призвания апостолов и даже каждого христианина вся свящ. история утверждает избрание по одному только Божиему соизволению. Но она утверждает также, что сохранение благодати зависит от верности избранного: Саул не был верен своему призванию и пытался присвоить себе духовную власть, сосредоточить в своих руках "Божие" и "кесарево".

14:10 Воля Божия проявляется в событии, близком или далеком. Она возвещается Богом (Исх 3:12) или Божиим человеком (1 Цар 2:34; 4 Цар 19:29), или, как здесь и в Быт 24:12сл; Суд 6:17-18и Суд 6:36-40; 4 Цар 20:8-10, вопрошающий сам выбирает знак, посредством которого может проявиться воля Божия.

14:18 О "кивоте" или "ефоде" см 1 Цар 2:18. Саул хочет знать волю Божию прежде, чем начинать бой (ср ст 1 Цар 14:37и 1 Цар 30:7сл). Вспомнив Суд 8:27, где ефод является предметом соблазна, поздний писец заменил здесь "ефод" "кивотом" (ковчегом).

14:19 Священник готовится вытянуть жребии. Саул его останавливает и идет в бой.

14:23 Филистимляне отброшены на дорогу, по которой вторглись (ср. ст 1 Цар 14:31). Это действительно большая победа: горная местность, расположенная в центре царства, освобождена.

14:24 Добровольный пост является средством к достижению победы, которая дается Богом.

15:22 Самуил не отвергает жертвоприношений, но указывает, что послушание, будучи внутренним расположением души, более приятно Богу, чем внешний обряд. Исполнять этот обряд против воли Бога значит поклоняться не Богу, а кумиру, впадать в идолопоклонство, которое избранный народ не отверг еще окончательно, как о том свидетельствуют библейские тексты, напр. Быт 31:19, Быт 31:30сл; 1 Цар 19:13.

16:13 "Почивал Дух Господень на Давиде" - без всякого внешнего знака и в непосредственной связи с помазанием Дух Божий знаменует здесь благодать, ниспосланную священному лицу. Имя "Давид" - старое семитское слово, означающее "начальствующий", "военный вождь".

16:14 Дух Господень (ср. Суд 3:10) покинул Саула (1 Цар 15:23), который теперь "одержим" злым духом. Его называют "злым духом от Бога" (стт 1 Цар 16:15-16, ср. 1 Цар 18:10; 1 Цар 19:9), ибо израильтяне все относят к Богу, как к первопричине. (Ср. дух распри, Суд 9:23, дух лжи, 3 Цар 22:19-22, дух опьянения, Ис 19:14, дух усыпления, Ис 29:10), Сознание своей отверженности Богом и отход от него Самуила действуют на необузданный характер царя и вызывают у него припадки безумия (1 Цар 18:10сл; 1 Цар 19:9сл).

16:16 Во всем древнем мире музыка применялась для возбуждения доброго духа (ср 1 Цар 10:5) или для изгнания злого.

24:5 Давид испытывает угрызения совести (ср. 2 Цар 24:10), ибо считалось, что одежда заменяет личность (ср. 1 Цар 18:4): притронуться к одежде значило прикоснуться к личности.

1:1  Рамафаим-Цофим — иначе Рама Самуилова (см. ст. 19) — местность в горах Ефремовых, расположенных на северо-западе от Иерусалима.

Ефрафянин — не в смысле «вифлеемлянин» (Быт 35:1): Вифлеем расположен к югу от Иерусалима, — а в смысле «ефремлянин», по месту своего происхождения. Ефрафа, ефрафянин, Ефрем, Ефраим, ефремлянин — происходят от одного и того же еврейского корня הָרָּפ — произрастать, плодиться, производить плоды, быть плодородным.

3. В Силоме (на севере от Иерусалима, в колене Ефрема) находился в это время Дом Господень, т. е. Скиния. Илий был при ней первосвященником (и вместе судьей народа), а Офни и Финеес — священниками.

Положенные дни, в которые Елкана ходил в Силом приносить жертвы Господу Богу, были праздники: Пасхи, Пятидесятницы и Кущей, когда все евреи мужского пола обязаны были (Исх 34:23; Втор 16:16) являться к Скинии и приносить здесь свои жертвы. В отношении лиц женского пола отмеченный закон не был обязательным как потому, что мужчины рассматривались здесь представителями вообще всего своего семейства, так и потому, что сравнительная слабость и некоторые особенности телесной жизни женщин мешали им исполнять предписание с должной аккуратностью. Но отсутствие прямого предписания не мешало, конечно, благочестивым женщинам, в случае возможности, добровольно сопутствовать мужчинам в их паломничестве к Дому Господню, как мы это и видим из дальнейших стихов главы.

1:4 Имеется в виду мирная жертва. Особенность ее состояла, между прочим, в том, что, по сожжении тука на жертвенник и отделении грудинки и плеча в пользу священников, все прочее возвращалось принесшему жертву и служило обыкновенно для священной трапезы около Скинии, в знак общения с Богом. Помимо семейства жертвоприносителя, в священной трапезе благочестивого израильтянина принимали участие и левиты, а также рабы и бедные (Лев 7:11-21,29-34; Втор 16:11).

1:5  Часть особую, т. е. выбранную с особенным вниманием и любовью.

Хотя Господь заключил чрево ее. Рассуждая по поводу означенных слов, блаж. Феодорит замечает: «Сие научает читателей не на брак полагать надежду, но Творца призывать на помощь. Ибо как земледельцу принадлежит ввергнуть семена в землю, а Богу — привести посеянное в совершенство, так и браку предоставлено общение, помочь же естеству и образовать живое существо есть Божие дело» (Толк. на 1 Цар, вопр. 3).

1:11 Имеется в виду обет назорейства. См. прим. к 6-й гл. кн. Чис. Исходя из того предположения, что Елкана принадлежал к колену Левия (1 Пар 6:27-28,33-34), говорят, что Самуил, как левит, и так должен был служить Господу при Скинии. Конечно, как левит, Самуил должен был бы служить Господу при скинии, но не всю жизнь, а лишь в возрасте от 25 или 30 лет до 50 (Чис 4:3,30; 8:24), и притом без обязательства несения тех аскетических подвигов, какие связаны с обетом назорейства.

1:20 Слово «Самуил» с еврейского означает «Испрошенный от Бога».

1:21 От принесения десятин в пользу священников не освобождались и левиты (Чис 18:26; Неем 10:38).

1:23  Только да утвердит, т. е. сделает твердым, непреложным слово обещания, вышедшее из уст твоих.

1:25  И принес отец его жертву, какую в установленные дни приносим Господу — см. прим. к 3 ст. Выражение «в установленные дни», по сопоставлении его с выражением «в положенные дни», дает основание предполагать, что прибытие к скинии Елканы, Анны и Самуила совпало с одним из тех трех годичных праздников (Пасха, Пятидесятница, Кущей), когда Елкана и его семейство являлись к скинии и приносили там свои жертвы.

1:28 Последующие события показали, что пожизненное служение Самуила Господу не ограничилось исполнением несложных обязанностей при священнослуживших в скинии. Призванный Богом как пророк и судья еврейского народа, Самуил ревностно служил Господу в целом народе еврейском.

2:1  Возрадовалось сердце мое в Господе: при мысли о том, что сделал для меня Господь.

Вознесся рог мой в Боге моем, т. е. восстановлены и утверждены Богом мое женское достоинство, сила и значение. (Рог является здесь символом силы, могущества, самообороны.)

Широко разверзлись уста мои на врагов моих: я получила полную свободу для отражения злохулений моих врагов, укорявших меня моим бесплодием (1:5-6).

Я радуюсь о спасении Твоем, т. е. о спасении, явленном мне Тобою.

2:3 Обращение к людям, которые, по своей дерзости и неведению путей Божиих, упрекали Анну ее бесплодием.

2:4-9 Все и все в руках Божиих. Пути Его неисповедимы, могущество и разум Его бесконечны. Те, что казались нам снаружи крепкими, обеспеченными и славными, часто оказываются пред судом Всеведущего и Всесвятого (ст. 3) Господа нравственно слабыми, недостойными, как бы обреченными на погибель своим собственным ничтожеством. Люди же, казавшиеся нам наружно слабыми, недостойными милостей Божиих, часто оказываются превознесенными Им за свои внутренние достоинства.

2:10  Господь будет судить концы земли и даст крепость царю Своему, и вознесет рог (силу, крепость) помазанника Своего. В ближайшем смысле здесь имеется в виду возлюбленный и прославленный Богом царь евреев Давид, а также его сын и преемник — могущественный и славный Соломон (1 Цар 7; 1 Пар 17). В более отдаленном, пророчественно-мессианском, смысле — Божественный Потомок Давида по плоти — Господь наш Иисус Христос, Своим учением и жизнью принесший на землю «суд (греховному) Миру сему» (Ин 12:31) и имеющий прийти вторично на землю — для Страшного суда и праведного воздаяния грешникам и праведникам (Мф 12:36; 13:41,49; 16:27; 19:28; 24:31; 25:32 ... Лк 17:22 ... Ин 5:22,25,54; 12:48; Деян 17:31; 2 Петр 3:7; 3:10; Иуд 1:14,15; Рим 2:5,6; 2 Кор 1:14; 5:10; 1 Кор 1:8; 4:5; 2 Фес 2:2 и мн. др.).

Хвалебно-пророчественная песнь матери Самуиловой Анны легла в основу третьего ирмоса церковных канонов.

2:12  Не знали Господа, т. е. не хотели признавать Его заповедей и повелений.

2:13-16 Имеются в виду мирные жертвы. См. прим. к 1:4.

2:18 Ефодом называлась одна из одежд ветхозаветного первосвященника, сотканная из разноцветной пряжи и золота (Исх 28). Льняной ефод Самуила не был, конечно, первосвященническим ефодом, так как он не имел на него никакого права. Скорее всего это была безрукавная полотняная верхняя одежда, напоминавшая своим покроем первосвященнический ефод и потому получившая наименование последнего. Она надевалась лицами, посвятившими себя служению Богу (ср. 1 Цар 22:18), или по особому случаю религиозной важности (2 Цар 6:14). Нечто вроде тех белых полотняных стихарей, которые употребляются прислужниками при католическом богослужении.

2:25 Грехи, совершенные главным образом против людей, могут быть покрыты милосердием Божиим, так как не свидетельствуют еще о состоянии безнадежного ожесточения человека против воли Божией и допускают возможность для него нравственного совершенствования. Грехи же, обнаруживающие в человеке состояние безнадежного ожесточения против воли Божией, требуют сурового возмездия, поучительного и для других (ср. Мф 12:31).

Ибо — в смысле посему. Решил — в смысле попустил. Предать их смерти: см. 4:10-11.

2:27  Человек Божий — некто из провозвестников воли Божией (ср. 9:6), имя которого осталось для нас неизвестным.

Дому отца твоего — т. е. колену Левия, избранному Богом из числа всех других колен Израиля для особого служения Ему при скинии (см. ст. 28).

В Египте, в доме (т. е. царстве) фараона.

2:29 О хлебных приношениях в Скинию см. прим. к Лев 2.

Утучняя себя начатками всех приношений народа Моего. По закону Моисея (Исх 23:19; Лев 19:23-24; 23:10-14,16-17; Чис 18:12 и др. места), евреи обязаны были доставлять к скинии первые плоды своей жатвы, винограда, елея, первый испеченный хлеб из новой пшеницы, часть от шерсти овец и т. п., — для содержания членов колена Левия.

2:31  Не будет старца в доме твоем, т. е. потомки Илия будут умирать, не достигнув староста (ср. ст. 33).

2:32-34 См. 3:11-20; 4 гл.

2:35-36 В ближайшем смысле имеется в виду переход первосвященства из дома Илия (род Ифамара) в дом Садока (род Елеазара), см. 3 Цар 2:27. В более же отдаленном и полном смысле сказанное в отмеченных стихах относится, по замечанию блаж. Феодорита, «не к кому-либо из людей, а к единому только Господу нашему Иисусу Христу, который по человечеству наименован нашим архиереем (Евр 4:14-15). Выражение по вся дни неприлично людям смертным, живущим малое время. Помазанными же назвал святых апостолов и преемственно приявших их учение» (Блаж. Феодорит. Толк. на 1 Цар, вопр. 7).

3:1  Слово Господне — через пророков, откровение воли Божией через видения были в те дни не часты.

3:2  На своем месте — около порога скинии.

3:3  Светильник Божий (находившийся в святилище) еще не погас: огонь в лампадах светильника зажигался священниками вечером и горел всю ночь до утра, а утром гасился (Исх 27:21. Ср. 30:7,8; Лев 24:2-4). Наблюдение за исправностью лампад светильника, особенно в ночное время, очевидно, возложено было священниками на отрока Самуила, что вынуждало его проводить это время в храме Господнем, где ковчег Божий, точнее — в первом (со входа) отделении этого храма, или скинии, т. е. в Святилище.

3:11  Зазвенит в обоих ушах — от ужаса (ср. 4 Цар 21:12; Иер 19:3).

3:12-14 См. 2:27-36.

3:20  От Дана — северного пункта Ханаана — до Вирсавии — его южного пункта. Выражение от Дана до Вирсавии на языке священных писателей тождественно выражению «вся земля израильтян», «весь Израиль», «весь Израиль и Иуда» (2 Цар 3:10; 6:19; 17:11; 24:2; 3 Цар 4:25; 1 Пар 21:2; 2 Пар 30:5).

3:21  Самуил есть пророк Господень — богоизбранный и боговдохновляемый провозвестник воли Господней.

4:7 Язычники думали, что у каждого народа есть свой собственный бог или даже несколько богов. Ковчег завета был принят филистимлянами за изображение, или видимое вместилище, предполагаемого национального еврейского божества — Иеговы, подобное тем изображениям, какие имелись у самих язычников.

4:10  И поражены были израильтяне: являясь исполнением грозного определения Правосудия Божия в отношении неблагочестивого дома первосвященника и судии евреев Илия (2:27-36), поражение было вместе с тем и осязательным наказанием народа за его легкомысленное и самовольное обращение со своей величайшей святыней — ковчегом завета Господня.

4:21  Ихавод — «бесславие».

5:1  Азот, Геф (ст. 8), Аскалон (ст. 10), Газа, Аккарон (6:17) — филистимские города, расположенные к западу от Иерусалима и Хеврона.

5:2  Дагон — языческое божество филистимлян, с головой и руками человека, туловищем рыбы. Для язычников Дагон был выразителем и покровителем плодородия. (Подробнее об этом можно прочитать в сочинении: М. Пальмов. Идолопоклонство у древних евреев. СПб., 1897, с. 285-292.)

5:6  И отяготила рука Господня над филистимлянами (ср. ст. 7,9,11): грозные знамения, сопровождавшие собой пребывание ковчега завета в земле филистимлян, должны были показать последним неуместность посвящения ковчега языческим идолам, величие и могущество Бога израилева и полное ничтожество их собственных божеств, бессильных помочь не только другим, но и себе (6:5-6).

И Господь поражал их (филистимлян) и наказал их мучительными наростами: «Семьдесят толковников, — замечает блаж. Феодорит, — перевели: «поражены были на седалищах»; Акила — «имели веред гангрены»; Иосиф Флавий показывает, что они страдали поносом. Никто да не признает эти указания за разногласие, ибо за поносом следовала болезнь седалищ — частое извержение воспалило (в славянском переводе сказано: «и воскипе им на седалищах») извергающие части; с течением же времени воспаление перешло в гангрену» (Толк. на 1 Цар, вопр. 10).

6:2-8 В древнем языческом мире существовал обычай умилостивлять то или иное божество принесением ему в жертву металлических изображений кары, постигшей человека или его достояние. Известно, напр., что афиняне приносили богу в жертву изображение тех членов человеческого тела, которые были поражаемы болезнью. Среди некоторых местностей (на севере Европейской России, в Индии и пр.) означенный обычай сохранился и по настоящее время.

Обычай принесения божеству металлических изображений (или вообще знаков) угнетавшей человека кары практиковался и в качестве благодарственной жертвы по случаю освобождения от этой кары. Узники, получившие свободу, вешали в храмах свои цепи; спасшиеся от кораблекрушения — металлическую дощечку с изображением тонущего корабля. Луций Коллодий, исцелившийся от глухоты, принес в жертву богине Минерве серебряные уши.

Как и вышеупомянутый, данный обычай не утратил своего значения среди некоторых языческих местностей и по настоящее время.

С появлением христианства обычай приносить Богу какое-либо вещественное знаменование постигшего или постигавшего человека горя не вполне вышел из употребления: христианская история свидетельствует, что он имел себе место и в христианстве, хотя уже существенно отличался от своего древнего первообраза в язычестве. От соприкосновения с христианством обычай внутренне очистился, сделавшись, вместо проявления языческого суеверия, обнаружением глубокой веры и сердечной преданности христианина Единому истинному, всемогущему и всеблагому, Богу. Из наиболее рельефных примеров существования трактуемого обычая в христианской древности можно указать на тот случай, когда исцеленный Божией Матерью св. Иоанн Дамаскин сделал из серебра изображение отрубленной было у него иконоборцами, а теперь чудесно вновь соединившейся с остальным телом руки, и приложил это изображение к той иконе Богоматери, пред которой молился, отчего эта икона и получила свое название «Троеручицы».

6:10  А телят их удержали дома: по естественному порядку вещей, первородящие коровы должны были бы идти не к Вефсамису, а домой, к своим телятам.

6:12  Вефсамис — город, расположенный на запад от Вифлеема.

6:17 См. прим. к 5:1. Поименованы пять филистимских городов не потому, что только эти города были поражены наказанием свыше, а потому, что поименованные пять городов были столицами пяти главнейших князей филистимских (ст. 4,16,18), группировавших около себя прочие города и местности Филистимской земли.

6:18  Открытыми сёлами названы селения без крепостной ограды.

До большого камня (вблизи Вефсамиса), на котором поставили ковчег Господу.

До сего дня — выражение, указывающее на время священного писателя, давшего завершительную редакцию 1-й и 2-й книгам Царств (см. предварительные сведения о книгах Царств).

6:19 Ковчег завета был святыней, неприкосновенной для лиц неосвященных (Чис 4), а тем более для праздного любопытства толпы.

6:20 Кто из грешных людей может устоять пред обличающей святыней Господней и мздовоздающим Правосудием десницы Его?

6:21  Кириафиарим — город, лежащий на северо-востоке от Вефсамиса и на северо-западе от Иерусалима, на пути в Силом, тогдашнему месту расположения скинии.

7:1 На основании 1 Пар 15:10-11 полагают, что Аминадав и его сын Елеазар принадлежали к колену Левия. В г. Кириафиарим ковчег завета находился до времен царя Давида, который перенес его в новоустроенную им иерусалимскую скинию (2 Цар 6). Что же касается самой скинии, находившейся в Силоме, то она была перенесена сначала в Номву (1 Цар 26:1), затем — в Гаваон (1 Пар 16:39; 21:29; 2 Пар 1:3) и, наконец, разобрана и сложена в одном из помещений Соломонова храма в Иерусалиме, совместно со скинией Давидовой.

7:2  И обратился весь дом Израилев к Господу: под внешним влиянием филистимского гнета (ст. 3) евреи раскаялись в своих увлечениях язычеством соседей и обратились сердцем к исполнению благого и совершенного закона Господня.

7:3  Ваал и Астарта — языческие божества, чествовавшиеся в Ханаане, Финикии, Месопотамии и других странах Передней Азии. Культ Ваала говорил преимущественно о грозном могуществе божества; культ Астарты — о его производительной силе. Последний сопровождался различного рода распутством, возведенным до степени священного служения богине. (Подробнее см. в соч.: М. Пальмов. Идолопоклонство у древних евреев. СПб., 1897, с. 217-246, 295-335.)

7:5  Массифа Самуилова — город на северо-западе от Иерусалима, на юг от Гаваона.

7:6 Черпание воды и поливание ею пред Господом служило символом глубокого сокрушения о грехах и вместе покаянной жертвы еврейского народа. В 19 ст. 2 гл. кн. «Плач Иеремии» встречается выражение: «Изливай как воду сердце твое пред лицом Господа!».

Судил — в смысле разбирал дела и тяжбы народа, наставляя его в истинном законе.

7:7 Филистимлянам представилось, что евреи сосредоточились в Массифе не иначе как с враждебной к ним целью.

7:9 В отношении особенностей религиозного и общественного быта евреев период Судей может быть рассматриваем как период патриархальной реакции в жизни народа. Закон о единстве богослужебного пункта и исключительности богослужебных лиц не был соблюдаем с большой строгостью даже лучшими из евреев того времени. Помимо скинии, жертвы Истинному Богу приносились и там, где то или другое лицо ощущало потребность в их принесении; и приносились нередко людьми, не имевшими священного сана. (Подробнее см. в соч.: И. Троицкий. Религиозное, общественное и государственное состояние евреев во время Судей. СПб., 1885.)

Ягненка от сосцов: жертвенный агнец должен быть по закону (Лев 22:27) не моложе семи дней.

7:11 По мнению епископа Гервея, между евреями и аморреями был заключен оборонительный союз, направленный главным образом против филистимлян (Английская комментированная Библия).

7:12  Авен-Езер — «камень помощи».

7:17 См. прим. к 9 ст.

8:1  Сыновей своих — обет назорейства (см. прим. к 1:11) не соединялся с обязательным безбрачием давшего этот обет.

8:3  Вирсавия — город вблизи южных границ Ханаана. Удаленность Вирсавии от главного местопребывания Самуила Рамы (см. прим. к 1:1) в значительной степени объясняет ту свободу поступков, которую позволяли себе сыновья Самуила.

8:5 Народ верил, что крепкая рука державного царя послужит достаточной гарантией против различного рода злоупотреблений со стороны второстепенных властей.

8:6  И не понравилось слово сие Самуилу. Установившаяся к этому времени форма еврейского народоправления носила характер теократии (т. е. богоправления) — в узком смысле этого слова. Будучи равно Богом и небесным царем всех вообще народов (теократия в широком смысле слова), Господь был в отношении своего избранного народа в то же время и Царем земным. От Него исходили законы, постановления, распоряжения не только чисто религиозного, но и семейного, общественного, государственного характера. Как Царь, Он был в то же время и Главным Вождем военных сил своего народа. Скиния, будучи местом особого присутствия Господа Бога, была вместе с тем и резиденцией Государя еврейского народа: здесь открывалась народу воля его небесного и земного Царя во всех важнейших случаях его религиозной, семейной, общественной и государственной жизни. Пророки, первосвященники, вожди, судьи были лишь послушными исполнителями и проводниками воли Небесного Владыки народа. Отсюда становится понятным, почему ревностному стражу Иеговы Самуилу не понравилось желание народа: в этом желании он усмотрел измену евреев своему исконному Царю (ст. 7-8). К тому же, прося себе царя, евреи выразились: «как у прочих (т. е. языческих) народов» (ст. 5). Из дальнейшего, однако, мы видим, что Господь позволил Самуилу удовлетворить народное желание, находя, что исполнение этого желания может и не противоречить установившейся среди евреев форме богоправления, так как земной царь теократического государства евреев есть и должен быть не более как только ревностным исполнителем и проводником во вверенном ему народе законов Царя Небесного (Втор 17:14-20).

8:9-18 Самуил начертал не статут власти еврейского царя, а картину обычного на Востоке того времени поведения царя. Жесткие тоны этой картины должны были внушать евреям большую осторожность в задуманном ими предприятии.

8:20 Наряду с прочими соображениями в высказанном желании народа имело себе место и побуждение, так сказать, национального самолюбия: и мы будем как прочие народы.

8:22 Первые два царя — Саул и Давид — были наглядным и осязательным для народа изображением того, каким не должен быть царь евреев (Саул), а каким должен быть царь евреев (Давид).

9:1  Из сынов Вениамина, т. е. из колена Вениаминова.

9:2  От плеч своих был выше всего народа, т. е. головою выше других.

9:4-5 Ведя свое начало от равнины Ездрилонской, горы Ефремовы простираются по южной границе удела Ефремова до Иерусалима и здесь соединяются с горами Иудиными.