1 Samuel 2

AND Hannah prayed i. e. Praise God, which is a part of Prayer, Col. 4. 2. 1 Tim. 2. 1. so it is a Synecdochical expression., and said, My heart 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 and the Matter of my joy, that he has heard my Prayer, and accepted my Son for his Service.: mine horn is exalted My strength and glory (which are oft signified by an Horn, as Psal. 89. 17, 24. and 92. 10.) are advanced and manifested to my Vindication, and the Confusion of mine Enemies. in the LORD: my mouth is enlarged i. e. Opened wide to pour forth abundant Praises to God, and to give a full answer to all the reproaches of mine Adversaries; whereas, before it was shut through Grief and Confusion. over mine enemies i. e. More than theirs, or so as to get the Victory over them, as she says afterwards. Here she manifests her great Prudence, and Piety, and Modesty, that she does not name Peninnah, but only her Enemies in the general., because I rejoyce in thy salvation Because the matter of my joy is no trivial or Worldly thing, but that strange and glorious Salvation or Deliverance which thou hast given me from my own oppressing Care and Grief, and from the Insolencies and Reproaches of mine Enemies, in giving me a Son, and such a Son as this, who shall be serviceable to God, and to his People, in helping them against their Enemies, which she Presaged, as may be guessed from v. 10..

There is none holy as the LORD None so perfectly, unchangeably and constantly Holy, as God has showed himself to be in this Act of Grace to me, whereby he has both checked the Proud and Mighty, and Pleaded the Cause of his Afflicted Servants that trusted in Him, and also Fulfilled his Promise in giving me a Son, whom he has Sanctified by his Grace to his Service; all which are the proper Effects of Gods Holiness.: for there is none beside thee Not only none is so holy as thou art, but in truth there is none Holy (which word is easily understood out of the former clause) besides thee; to wit, intirely, or independently, but only by participation from thee. Or, as none have any holiness like thine, so none have any Being besides thee, unless by derivation from thee.: neither is there any rock like our God Thou only art a sure Defence and Refuge to all that Flee to thee, and Trust in thee, as I have found by my experience..

Talk no more so exceeding proudly Thou Peninnah, boast no more of thy numerous off-spring, and speak no more insolently and scornfully of me, as thou hast done. She speaks of her in the Plural number, because she would not expose her name to Censure, but only instruct and reprove her for her good.: let not arrogancy Heb. hard speeches, as those are called, Iudg. v. 15. harsh, heavy, and not to be born. Or, the old Sayings, either the old Proverbs concerning barren Women, which thou appliedst to me; or, the old reproaches, to which for a long time thou hast accustomed thy self. come out of your mouth: for the LORD is a God 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 carriages towards me., and by him actions are weighed i. e. He pondereth, or tryeth all mens thoughts and Actions, (for the Hebrew Word signifies both) as a just Judge, to give to every one according to their Works; and therefore he has pitied my oppressed Innocency, and rebuked her Arrogancy. Or, by him Councels, or Actions, or Events, are disposed or ordered, and not by our selves; and therefore he brings many things to pass contrary to Mens expectations, as now he has done; he maketh one Barren, and another Fruitful, when, and how it pleaseth him. In the Hebrew Text it is Lo the Adverb; and so the words may be rendred thus, his actions are not, or, cannot be directed, or rectified, or corrected by any others; none can mend his Work, he does every thing best, and in the best season, as now he has done; Or weighed, or numbred, his wayes are unsearchable: or thus, are not his works right and straight? who can blame his actions? So Lo is for halo, as it is 2 Sam. 13. 26. 2 King. 5. 26. Iob 2. 10..

The bowes This notes, either 1. The strength of which they boasted, See Psal. 44. 6. and 46. 9. Or, 2. Their malicious or mischievous Designs. See Psal. 7. 12. and 11. 2. and 37, 14. Or, 3. Their virulent Tongues, which are compared to bowes that shoot their Arrows, even bitter Words; as it is said, Psal. 64. 3. Compare Ier. 9. 3. Or, 4. Their procreating Virtue, which may well be compared to a bow, both because it is called a Mans strength, Gen. 49. 3. And because Children which are the Effects of it, and are as it were shot from that bow, are compared to Arrows, Psal. 127. 4, 5. And this seems best to agree with the following Verse. of the msghty men are broken, and they that stumbled Or, were weak, or Feeble, in Body and Spirit, that had no strength to Conceive, which was once Sarah's case, Heb. 11. 11. Or, to bring forth, which was Israels condition under Hezekiah, 2 King. 19. 3. are girt with strength Are enabled both to conceive and to bring forth, as the Church was, Isa. 66. 9..

They that were full have hired themselves out for bread Through extreme necessity, into which they are fallen from their greatest plenty. It is the same thing which is expressed both in divers Metaphors in the foregoing, and following Verses, and properly in the latter branch of this Verse.: and they that were hungry, ceased i. e. Ceased to be such, to wit, hungry; the hungry failed there was none of them hungry or indigent.: so that the barren has born seven i. e. Many, as seven is oft 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; which though it be mentioned after this Song, v. 20. yet in all probability was spoken before it, even upon the Parents presentation of the Child to Eli, Chap. 1. v. 25. it not being likely that she would sing this Song in Eli's presence, or before he had given his answer to her Speech delivered Ch. 1. v. 26, 27, 28. there being nothing more frequent than such Transpositions in Scripture. And the experience she had of the strange and speedy accomplishment of his former Prophecy, made her confidently expect the same issue from the latter., and she that has many children i. e. Peninnah., is waxed seeble Either because she was now past Child-bearing, and importent for Procreation: or, because divers of her Children, which were her Strength and her Glory, were dead, as the Hebrew Doctors relate..

The LORD killeth, and maketh alive Either, 1. Divers persons: he killeth one, and maketh another alive: or, 2. The same person whom he first killeth, or bringeth very nigh unto death, he afterwards raiseth to life. Me, who was almost overwhelmed and consumed with grief, he has revived. The name of death both in Sacred Scripture, and Profane Writes, is oft given to great Calamities; as Isa. 26. 19. Ezek. 37. 11. Rom. 8. 36., he bringeth down to the grave, and bringeth up.

LORD maketh poor, and maketh rich:... low, and lifteth up.

8... e raiseth up the poor out of the dust i. e. Out of their low and miserable condition; as this Phrase is used, 1 King. 16. 2. Psal. 113. 7. Compare Iob 16. 15. Psal. 22. 16. and li... teth up the begger from the dunghil From the most sordid place, and mean Estate. Compare 1 King. 16. 2. Iob 36. 11. Psal. 7. 5., to set them among princes, and to make them inherit Not only possess themselves, but transmit them to their Posterity, as has oft happened in the World: or, possess. the throne of glory i. e. A glorious Throne or Kingdom. for the pillars Either, 1. 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. Or, 2. The Princes or Governours of the Earth, which are called, the corners, or corner-stones of a Land or People, Iudg. 20. 2. 1 Sam. 14. 38. Zeph. 3. 6. and are fitly called Pillars, because they uphold the World, and keep it from sinking into Confusion: See Psal. 74. 2. Ier. 1. 18. Revel. 3. 12. And these are here said to be the Lords, by Creation and Constitution, because he advanceth them to their State, and preserves them in it; Prov. 8. 15, 16. and puts the world, or the Kingdoms of the World, upon them, as burdens upon their shoulders; See Isa. 9. 6. of the earth are the LORDS, and he has set the world upon them. c Which the poor are said to embrace, Lament. 4. 5.

He will keep the feet i. e. The steps or paths, their Counsels and Actions, he will keep, i. e. both uphold, that they may not fall, at least, into Mischief or utter Ruine; and direct and preserve from wandring, and from those fatal Mistakes and Errors that Wicked Men daily run into. of his saints, and the wicked shall be 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 Gods glorious appearance and operations for his People, shall have their mouths quite stopped, and sit down in silent Amazement and Consternation. See Isa. 15. 1. Ier. 8. 14. and 47. 5, 6., in darkness Both inward, in their own minds, which are wholly in the dark, perplexed by their own Choice and Counsels, not knowing what to say or do; and outward, in a State of deepest distress and misery., for by strength shall no man prevail To wit, against God; or against his Saints, as the wicked were confident they should do, because of their great Power, and Wealth, and Numbers: whereas Gods people were mean, and impotent, and helpless. And particularly, Peninnah shall not prevail against me by that strength which she has, or thinks to have from her numerous off-spring. But it is to be observed, that although Hannah takes the rise of this song from her own condition, yet she extends her thoughts and words further, even to the usual methods of Gods Providence in the Government of the World..

The adversaries of the LORD And of his People; especially the Philistines, who at this time were the chief Oppressors of Israel. shall be broken to pieces These and the following words are Prophetical of what God was about to do: They who are now our Lords, shall be subdued.: out of heaven i. e. Out of the Clouds or Air which is oft called Heaven. shall be thunder upon them As was done, 1 Sam. 7. 10.: the LORD shall judge i. e. Shall condemn and punish, as that Verb by a Synecdoche is oft used. the ends of the earth Or, of the land, to wit, the Philistines who dwelt in the utmost borders of Canaan, even upon the Sea-coast., and he shall give strength unto his king Either, 1. Unto the Judge or Ruler whom he shall set up for the Protection and Deliverance of his People; the word King being elsewhere so taken. Or, 2. The King properly so called: And so she Prophecieth, That Israel should have a King, and that there should be a great difference between King and King; between the Peoples King, Saul, whom they would obstinately and passionately desire, by whom therefore they should have but little relief; and Gods King David, whom God would Choose as a man after his own Heart, and whom he would strengthen and assist so, as by his hands to break all his Enemies to pieces., and exalt the horn i. e. Increase, or advance the strength. of his anointed i. e. Of his King. The same thing repeated in other Words; Although it may have a Mystical sense and respect to Christ, the singular Anointed one of God, and the special King of his People, whom all their other Kings did Typifie and Represent, and from whom they received Authority and Power.

And Elkanah went to Ramah to his house, and the child did minister unto the LORD In some way agreeable to his tender years, as in Singing, or playing upon Instruments of Musick, as they used then to do in Gods Service; or lighting the Lamps, or some other way. For, I suppose, Samuel was not brought to the Tabernacle in such tender years as some think: of which, see on 1 Sam. 1. 22. i. e. Under the inspection, and by the direction and instruction of Eli. before Eli the Priest x.

¶ Now the sons of Eli were sons of Belial, they knew not To wit, practically, i. e. They did not acknowledge, honour, regard, love, or serve God: for so words of knowledge are commonly used in Scripture; see Rom. 1. 28. 1 Cor. 15. 34. Tit. 1. 16. the LORD.

And the priests custome with the people, was, that when any man offered i. e. Presented it to the Lord, to be offered by the Priest. sacrifice, the priests servant came, while the flesh was in seething For as the Lords part of the Peace-offerings was burnt upon the Altar, so the Priests and offerers parts were to be sodden., with a flesh-hook of three teeth in his hand,

And he strook it into the pan, or kettle, or cauldron, or pot: all that the flesh-hook brought up, the priest took for himself Not contented with the Breast and Shoulder which were allotted them by God, Exod. 29. 27, 28. Levit. 7. 31, &c. They took also part of the offerers share; and besides, they snatched their part before it was heaved and waved, contrary to Levit. 7. 34.: so they did in Shiloh unto all the Israelites that came thither.

Also before they burnt the fat And the other parts to be burnt with it. See Levit. 3. 3, 4, 9. and 7. 31. So this was an additional injury; for lest the fork should mistake and injure them, they took such parts as they best liked whilest it was raw, when it might be better discerned., the priests servant came, and said to the man that sacrificed, Give flesh to roste for the priest: for he will not have sodden flesh of thee, but raw.

And if any man said unto him, Let them not fail to burn the fat presently, and then take as much as thy soul desireth We are content to relinquish our parts to thee, only let not God he wronged of his due.: then he would answer him, Nay, but thou shalt give it me now: and if not, I will take it by force.

Wherefore the sin of the young men was very great Because they violently took away both Mans and Gods Dues, and this before their time, and that with manifest contempt of God and Men; and all this merely for the gratifying of their sensual Appetite. before the LORD i. e. Even in the place of Gods special presence, where he saw and observed all their miscarriages: which argues the height of impiety and impudence.: for men abhorred the offering of the LORD They neglected and abhorred the practise of carrying up Sacrifices to be,... hich they knew would be so grosly abused; and which, as they might think, would be rejected and abhorred by God himself; and therefore they would not contribute to the Priests Sin, and the corruption of Gods Worship; but judged it better to neglect the thing, than to expose it to the Priests depravation; wherein yet they Erred, as we see, v. 24..

¶ But Samuel ministred i. e. Performed his Ministration carefully and faithfully, not corrupting nor abusing it, as Eli's Sons did. before the LORD In Gods Tabernacle: or as in Gods presence, sincerely and regularly, with Gods approbation. Compare Gen. 17. 1. 2 Chron. 26. 4., being a child, girded with a linnen Ephed A garment used in Gods Service, and allowed not only to the inferior Priests and Levites, but also to eminent persons of the People: as 2 Sam. 6. 14. and therefore to Samuel, who, though no Levite, was a Nazarite, and that from his Birth..

Moreover, his mother made him a little coat Suitable to his Age and Stature, to be worn ordinarily: for coats were their usual Garments. See Gen. 3. 21. and 37. 3. 2 Sam. 15. 32. Cant. 5. 3. Dan. 2. 21. Luk. 3. 11. and 9. 3., and brought it to him from year to year, when she came up with her husband, to offer the yearly sacrifice. m Knowing that he could not yet do much service, she would not have him too burdensome to the Tabernacle, and therefore she yearly provided him with a Coat, which was the chief and upper Garment; and under that his other Garments possibly are comprehended.

¶ And Eli blessed Elkanah, and his wife As their Superiour, and Gods High-Priest, he Blessed them in Gods Name, and they received his Blessing by Faith, which made it effectual, v. 21., and said, The LORD give thee seed i. e. A Child, or rather Children, as the Event showed. of this woman, for the loan which is lent to the LORD Or, for the petition, i. e. the thing desired, to wit, the Child; which she, thy Wife, asked of the Lord; or, for the Lord: as Chap. 1. 28. to whom accordingly she has given them. And therefore as she asked him not so much for her self, for she seldom sees him; as for the Lord, to whose service she has wholly devoted him: So now I pray, that God would give you other Children for both your comfort and enjoyment.. And they went unto their own home.

And the LORD visited To wit, in Mercy, and with his Blessing, as that Word is used Gen. 21. 1. Exod. 13. 19. Ier. 15. 15. not in anger, as it is taken Exod. 32. 34. Levit. 26. 16. Hannah, so that she conceived and bare three sons, and two daughters; and the child Samuel grew Not only in Age and Stature; but especially in Wisdom and Goodness, as Luk. 1. 15. Or, was magnified: or grew great, famous and acceptable, as v. 26. before the LORD Not only before men, who might be deceived, but in the presence and judgment of the All-seeing God..

¶ Now Eli was very old And therefore unfit either to manage his Office himself, or to make a diligent inspection into the Carriage of his Sons in holy Administrations: which gave them opportunity for their Wickedness., and heard all that his sons did unto all Israel Whom they injured in their Offerings, and alienated from the Service of God., and how they lay with the women that assembled Or warred: which expression is used of them, either because they came to the Service and Worship of God in the Tabernacle, which is often called a warfare; or, because they came in considerable Numbers, and due order, like to an Army. at the door The place where all the People both Men and Women waited when they came up to the Service of God, 1 Sam. 1. 9, 12. Luk. 1. 10. because they could not have admittance into the Tabernacle, and because the Altar on which their Sacrifices were offered, was by the door. Hence it seems probable, that these Women were not such as devoted themselves to the Service of God and of his Tabernacle, either by Fasting and Prayer, &c. Or by Sowing, Spinning, &c. which if then there were any such, had their Stations not at the door, but in divers places allotted to them round about the Tabernacle; but of such as came up to Worship God at his Tabernacle; as Women oft-times did, with their Husbands, as here Hannah did, and the Blessed Virgin Mary, Luke 2. 41. or with their Parents. And this Exposition may receive strength from Exod. 38. 8. where the very same Phrase is used, and that when the great Tabernacle was not yet built, and so there was no occasion for any Women to come to the other less Tabernacle then used, save only to Pray or offer Sacrifices. of the Tabernacle of the Congregation.

And he said unto them, Why do ye such things As those above mentioned, v. 13. and v. 22. Eli's Sin in this matter was not only that he reproved them too gently, and generally, and sparingly; but especially, that he contented himself with a Verbal Rebuke, and did not restrain them, as is said, Chap. 3. 13. and inflict those Punishments upon them, of putting them out of their Priests Office, and cutting them off from Gods People; which such high Crimes deserved by Gods Law, and which he as Judge and High-Priest ought to have done, without all respect of persons.? for I hear of your evil dealings by all this people That dwell here, or come hither to Worship..

Nay, my sons: for it is no good report Words too mild for such Diabolical Actions. that I hear, ye make the LORD's people to transgress Either 1. The Women that by your instigation were drawn to folly. Or, 2. others who are easily brought to follow your pernicious example. Or, 3. Other persons of Pious and honest Minds, whom therefore he calls the Lords people by way of distinction from the children of Belial, who were so highly offended with the great dishonour done to God, and to his Worship, and with the horrible Wickedness of the Priests, that upon that occasion, they were hurried into the other Extreme, and lived in the neglect and contempt of their own indispensable duty of offering Sacrifices, because they came through the Priests hands..

If one man sin against another By doing any injury., the judge shall judge him The Magistrate shall by his Sentence end the difference, and both Parties shall acquiesce in his Determination, and so the Breach shall be made up. The sense is, If only Man be wronged, Man can right it, and reconcile the Persons.: but if a man sin against the LORD To wit, in such manner as you have done, directly and immediately, in the matters of his Worship and Service, wilfully and presumptuously., who shall intreat for him 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. He speaks after the manner of Men, who do oft intercede with the Prince, for such as have injured any private Person; but will not presume to do so when the Injury is Committed against his own Person. The Words are, and may be thus rendred, Who shall judge for him? Who shall interpose himself as Umpire, or Arbitrator, 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: which is your Case and Misery.? notwithstanding, they hearkened not unto the voice of their father, because the LORD would slay them i. e. Because God had determined to Destroy them for their many and great Sins; and therefore would not, and did not give them Grace to hearken to Eli's counsel, and to Repent of their Wickedness, but hardned their Hearts to their Destruction..

And the child Samuel grew on He grew better in bad times, which is remembred to his commendation., and was in favour both with the LORD, and also with men.

¶ And there came a man of God i. e. A Prophet or Preacher sent from God, See 1 Tim. 6. 11. 2 Tim. 3. 17.... Pet. 1. 21. Who this was, Revealed by God, and... t i..., and impossible to determine. unto Eli, and said unto him, Thus says the LORD, Did I plainly appear Did I a favo... and appear so evidently, for, and is this thy requi... l? unto the house of thy father i. e. Unto the thy Fathers House., when they were in Egypt See Exod. 4. 27., in Pharaohs house i. e. Either, 1. In Pharaohs Land, the whole Kingdom being as it were o... great Family, whereof was the Master. Or, 2. In Pharaohs Court, where might probably be at the time of this Revelation, either to answer to some Accusation against him, or his Brethren, or to beg some Relaxation of the Rigor, or for some other occasion.?

And did I choose him To wit, Aaron thy father; whereby the shows what he meant by his Fathers house. out of all the tribes of Israel, to be my priest, to o... er upon mine altar, to burn incense, to wear an ephod That golden Ephod, which was peculiar to the High-Priest. before me? and did I give unto the house of thy father all the offerings made by fire i. e. All the Priests part of the offerings. He only had the Office, and he had the whole benefit. of the children of Israel?

Wherefore kick ye at my sacrifice Using them irreverently, contemptuously, and prophanely; both by abusing them to your own Luxury, and by causing the People to abhor and neglect them. He chargeth Eli with his Sons faults., and at mine offering, which I have commanded in my habitation, and honourest thy sons above me Permitting them to dishonour and injure me, by taking my part to themselves; rather to offend me by thy connivence at their sin, than to displease them by severe rebukes, and effectual restraints, and just punishments; and so prefer their will, and pleasure, and honour, before mine., to make your selves fat To Pamper your selves. This you did not out of any necessity, but out of mere Luxury. with the chiefest of all the offerings Not contented with those parts which I had allotted you, you invaded those choice Parts which I reserved for my self. of Israel my people?

Wherefore the LORD God of Israel says, I said indeed Qu. Where, or when did God say this? Answ. Either, 1. When he made that promise for the Perpetuation of the Priesthood in Aarons Family, Exod. 28. 43. and 29. 9. Object. If Eli and all his Family had been cut off, yet that Promise had been made good in Eleazars Family: how then was that Promise recalled by this Sentence against Eli? Answ. It was recalled and made void, though not absolutely and universally to all Aarons Family; yet respectively to Eli and his Family, which were wholly excluded from the benefit of it, wherein otherwise they should have shared. Even as Gods keeping of the Israelites out of Canaan, and in the Wilderness for Forty years, and destroying them there, is called his breach of promise, Numb. 14. 34. although the Promise of Canaan was not simply made void to all the Israelites, but only to that evil Generation of them: Or, as Gods Covenant with David, and with his Seed, of which God says, that it should stand fast, Psal. 89. 28. and that he would not break nor alter it, v. 34. yet is said to be made void, v. 39. to wit, in regard of some particular branches, or members of that Family. Or, 2. To Eli himself, or to his Father, when the Priesthood was translated from Eleazars to Ithamars Family for some cause not mentioned in Scripture, but most probably for some great miscarriage of some of them. If it be said, That there is no such Promise Recorded in Scripture; it may be so replyed, That there are many sayings and doings noted in Holy Scripture, which were not spoken of in their proper times and places, as Gen. 24. 51. and 42. 21. Hos. 12. 4. Luk. 11. 49. Act. 20. 25. So the sense of the place may be this, That promise and priviledge of the perpetuation of the Priesthod in Phinchas and his Family, made to them Numb. 25. 12. namely upon condition of his and their faithfulness in their Office, which is plainly understood, I now take away from that Family for their wickedness, and I transfer it to thee and thine, and will fix it there upon the same condition., that thy house, and the house of thy father should walk before me i. e. Minister unto me as High-Priest. Walking is oft put for Discharging ones Office; before me, may signifie 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 lasted, as that Phrase is oft used.: but now the LORD says, Be it far from me To wit, to fulfil my promise, which I repent of, and hereby retract.: for them that honour me That Worship and serve me with Reverence and Godly Fear, and according to my Will, which I esteem as an Honour done to me., I will honour I will advance them to Honour, and maintain them in it.; and they that despised me Not formally and directly; for so Eli's Sons did not despise God; but indirectly and by consequence, by presumptuous disobedience of my Commands; by defiling and disgracing my Worship and Ordinances, either by transgressing the Rules I have given them therein, or by their ungodly and shamefull Conversation; and by making my service contemptible and abominable to others through their Scandals; all which are manifest Arguments of contempt of God, and are so called, as Numb. 11. 20. 1 Sam. 12. 9, 10. Mal. 1. 8. and all which were eminently found in Eli's sons., shall be lightly esteemed Both by God and Men..

Behold, the days come, that I will cut off thine arm i. e. I will take away thy strength, which is oft signified by the arm, as Iob 22. 8. Psal. 37. 17. or all that in which thou placest thy confidence and security: either, 1. The Ark, which is called Gods strength, Psal. 78. 61. and was Eli's strength, who therefore was not able to bear the very ridings of the loss of it, Chap. 4. 18. 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 consine it, who are the strength of Parents: see Gen. 49. 3. Deut. 21. 17. Psal. 127. 4, 5., and the arm of thy fathers house i. e. Thy Childrens Children, and all thy Family: which was in great measure accomplished, 1 Sam. 22. 16, &c., that there shall not be an old man in thine house They shall generally be... ut off by an untimely Death, before they be old..

And thou shalt see an enemy in my habitation, in all the wealth which God shall give Israel So the sense is, Thou shalt see, not in thy Person, but in thy Posterity; (it being most frequent in Scripture to attribute that to Parents, which properly belongs to their Posterity only; as Gen. 17. 8. and 27. 29, 40.) an enemy, i. e. thy Competitour, or him who shall possess that place of high Trust and Honour which now thou enjoyest; (such persons being through Mans corrupt Nature esteemed as a mans worst Enemy:) in my habitation, i. e. in the Sanctuary. And then he adds by way of Aggravation, that this sad Accident should happen, in all the wealth which God shall give Israel; i. e. In a time when God should eminently bless Israel, and make good all his Promises to them, which was in Solomon's days, when Abiathar of Eli's Race was put out o... the High-Priesthood, and Za... ck was put in his place, 1 King. 2. 27, 35. when the Priesthood was most glorious, and most Profitable, and comfortable; and therefore the loss of i... more deplorable. But the words may be otherwise rendered, as is noted in the Margent of our English Bibles; Thou shalt see, to wit, in thy own person, the affliction, or oppression, or calamity of my habitation, i. e. 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, 1 Sam. 4. 21, 22. and consequently, who... e greatest Calamity the loss of the Ark was; for, or instead of all that good wherewith God would have blessed Israel, or was about to bless 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 hindred it by your Sins, which God was resolved severely to Punish. So this clause of the Threatning concerns Eli's Person, as the following concerns his Posterity. And this best agrees with the most proper and usual signification of that Phrase, Thou shalt see., and there shall not be an old man in thine house for ever i. e. As long as the Priesthood continues in thy Family; or as long as the Levitical Priesthood lasts..

And the man of thine i. e. Those of thy Posterity., whom I shall not cut off from mine altar i. e. From attendance upon mine Altar, whom I shall not destroy, but suffer to live, and wait at the Altar., shall be to consume thine eyes, and to grieve thine heart Shall be so forlorn and miserable, that if thou wast alive to see it, it would grieve thee at the very heart, and thou wouldst consume thine Eyes with weeping for their Calamities. So the Phrase is like that of Richel weeping for her children, Jer. 31. 15. which were slain long after her Death.: and all the increase of thine house i. e. Thy Children. shall die in the flower of their age About the Thirtieth year of their Age, when they were to be admitted to the plenary Administration of their Office, Num. 4. 3. then they shall die..

And this shall be a sign unto thee To wit, of the certain truth of all those sad Predictions., that shall come upon thy two sons on Hophni and Phinehas: in one day they shall d... e both of them And so they did, chap. 4. 11..

And I will raise me up a faithful priest To wit, of another Line, as is necessarily implied by the total removal of that Office from Eli's Line, before threatned. The Person designed is Zadok, one eminent for his Faithfulness to God, and to the King, who, when Abiathar, the last of Eli's Line, was Deposed by Solomon, was made High-Priest in his stead, 1 King. 2. 27, 35. 1 Chron. 29. 22., that shall do according to that which is in my heart And shall not dishonour or disobey me, to gratify his Sons, as thou hast done., and in my mind, and I will build him a sure house i. e. Give him a numerous Posterity, as that Phrase is used, Exod. 1. 21. 2 Sam. 7. 11. 1 King. 11. 38. and confirm that sure Covenant of an everlasting Priesthood made to Phinehas, of Eleazar's Line, Numb. 25. 13. and interrupted for a little while by Eli, and his, of the Line of Ithamar, unto him and his Children for ever. And this was manifestly verified until the Babylonish Captivity, Ezek. 44. 15. and there is no reason to doubt of its continuance in the same Line till Christ came., and he shall walk i. e. Minister as High-Priest. before mine anointed Fither, First, Before King Solomon, who was Anointed King, 1 King 39. and before the succeeding Kings, who are commonly called Anointed, or the Lords Anointed, as 1. Sam. 12. 3, 5. and 24. 6, 10. Psal. 89. 38, 51. Lam. 4. 10. Or rather, Secondly, Before Jesus Christ; First, Because this Title of Anointed, or Christ, or Messias, (both which words signifie only the Anointed) is most frequently and eminently Ascribed to Christ, both in the Old and New Testament, and therefore it is most reasonable to understand it of him, when there is nothing in the Text or Context which Determines it to any other. Secondly, Christ is the main Scope and Design, not only of the New, but of the Old Testament, which in all its Types and Ceremonies represented Christ; and particularly, the High-Priest was an eminent Type of Christ, and did Represent his Person, and Act in his Name and Stead, and did mediately, what Iohn Baptist did immediately, go before the face of the Lord Christ; and when Christ did come, that Office and Officer was to cease. Thirdly, The High-Priest is seldom or never said to Walk or Minister before the Kings of Israel or Iudah, 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 Governour of the Ancient Church of Israel, as is manifest from Act. 7. 35. 1 Cor. 10. 4. Heb. 3. 3, 4, 5, 6. and many other places; and their Temple is particularly called his Temple, Mal. 3. 1. because all the Temple-worship was performed in his presence, and had a special respect unto him, and therefore the High-Priest is most properly said to walk before him. for ever.

And it shall come to pass, that every one that is left in thine house shall come and crouch to him In way of humble Supplication. See 1 King. 2. 26. and 23. 9. for a piece of silver, and a morsel of bread Whereas before they were so Nice and Delicate, that my liberal allowance could not satisfie them, but they must have their Meat Raw and Fat, &c. above, v. 13, 14, 15, 16. so the punishment is suited to the Nature of their Sin., and shall say, Put me, I pray thee, into one of the priests offices Into the meanest office belonging to it. See Ezek. 44. 10, 11, &c. Quest. How could they be reduced to so great straits, seeing, though they lost the High-Priesthood, they still were inferior Priests, and had a right to those plentiful Provisions which belonged to that Order? Ans. First, They might be degraded not only from the Office of the High-Priest, but also from that of the Inferior Priests, and consequently might forfeit and lose all the Priviledges belonging to their Office. Secondly, This might be from the Tyranny and Violence of some of the succeeding Priests of Eleazar's Line, towards that other Line which had long stood in competition with them, and had for a season got away the Priesthood from them. For this Text only relates the matter of Fact, but does not express any Approbation of it., that I may eat a piece of bread.