1 Chronicles 1

1Ch 1:1 Adam, Sheth, Enosh,

Adam, Sheth, Enosh - That is, Adam was the father of Sheth or Seth. Seth was the father of Enosh, Enosh the father of Kenan, and so on. No notice is taken of Cain and Abel, or of any of the other sons of Adam. One line of patriarchs, from Adam to Noah, is what the historian intended to give; and to have mentioned the posterity of Cain or Abel would have been useless, as Noah was not the immediate descendant of either. Besides, all their posterity had perished in the deluge, none remaining of the Adamic family but Noah and his children; and from these all the nations of the earth sprang.

Adam, Sheth, Enosh - These first four verses exactly agree with the account of the antediluvian patriarchs in Gen_5:1. For brevity sake he only mentions their names; but the rest is easily understood out of the former books. The names of the ten patriarchs of the primeval world, from the Creation to the Flood, and the three sons of Noah, are given according to Gen 5, and grouped together without any link of connection whatever: it is assumed as known from Genesis, that the first ten names denote generations succeeding one another, and that the last three, on the contrary, are the names of brethren.The Jews alone are able to trace their pedigree from the first man that God created, all other nations having forgotten their ancestry.

1Ch 1:2 Kenan, Mahalaleel, Jered,

1Ch 1:3 Henoch, Methuselah, Lamech,

1Ch 1:4 Noah, Shem, Ham, and Japheth.

Noah, Shem, Ham, and Japheth--The three sons of this patriarch are enumerated, partly because they were the founders of the new world, and partly because the fulfilment of Noah's prophecy (Gen_9:25-27) could not otherwise appear to have been verified. Gen_9:25-27 And he said, Cursed be Canaan. He shall be a servant of servants to his brothers. And he said, Blessed be the LORD God of Shem, and Canaan shall be his servant. God shall enlarge Japheth, and he shall dwell in the tents of Shem. And Canaan shall be their servant.

1Ch 1:5 The sons of Japheth; Gomer, and Magog, and Madai, and Javan, and Tubal, and Meshech, and Tiras.

The sons of Japheth - Here begins the genealogy of the sons of Noah after the flood; of the sons of Japheth the elder, in this and the two following verses; next of the sons of Ham, the younger brother, 1Ch_1:8, then of Shem, whose posterity are mentioned last, because from him, in the line of Heber, sprang Abraham, the ancestor of the Jewish nation, of whom the Messiah was to come, for whose sake this genealogy is given, 1Ch_1:17. The whole is the same with the account in Gen_10:1

The sons of Japheth - The historian repeating the account of the replenishing the earth by the sons of Noah, begins with those that were strangers to the church, the sons of Japheth, who peopled Europe, of whom he says little, as the Jews had hitherto little or no dealings with them. He hastens to the line of Abraham, breaking off abruptly from all the other families of the sons of Noah, but that of Arphaxad, from whom Christ was to come. The great promise of the Messiah was transmitted from Adam to Seth, from him to Shem, from him to Eber, and so to the Jewish nation, who were intrusted above all nations with that sacred treasure, 'till the promise was performed, and the Messiah was come.

1Ch 1:6 And the sons of Gomer; Ashchenaz, and Riphath, and Togarmah.

1Ch 1:7 And the sons of Javan; Elishah, and Tarshish, Kittim, and Dodanim.

1Ch 1:8 The sons of Ham; Cush, and Mizraim, Put, and Canaan.

1Ch 1:9 And the sons of Cush; Seba, and Havilah, and Sabta, and Raamah, and Sabtecha. And the sons of Raamah; Sheba, and Dedan.

Sabta - i.e. he compassed the chamber; to surround.

1Ch 1:10 And Cush begat Nimrod: he began to be mighty upon the earth.

He began to be mighty upon the earth - “He began to be bold in sin, a murderer of the innocent, and a rebel before the Lord.” So says the Targum.

1Ch 1:11 And Mizraim begat Ludim, and Anamim, and Lehabim, and Naphtuhim,

1Ch 1:12 And Pathrusim, and Casluhim, (of whom came the Philistines,) and Caphthorim.

Casluhim (of whom came the Philistines), and Caphtorim--a better rendering is, "and Casluhim, of whom came the Philistim and Caphtorim." They were brethren, the sons of Casluhim, and at first dwelt together, whence their names are used interchangeably. The Caphtorim are described as inhabiting Azzah, or Gaza , the seat of the Philistines.

1Ch 1:13 And Canaan begat Zidon his firstborn, and Heth,

1Ch 1:14 The Jebusite also, and the Amorite, and the Girgashite,

The Jebusite etc - The names which follow until 1Ch_1:17, are not the names of particular persons, but of people or nations. And all these descended from Canaan , though some of them were afterwards extinct or confounded with others of their brethren by cohabitation or mutual marriages, whereby they lost their names: which is the reason why they are no more mentioned, at least under these names.

1Ch 1:15 And the Hivite, and the Arkite, and the Sinite,

1Ch 1:16 And the Arvadite, and the Zemarite, and the Hamathite.

1Ch 1:17 The sons of Shem; Elam, and Asshur, and Arphaxad, and Lud, and Aram, and Uz, and Hul, and Gether, and Meshech.

The sons of Shem - descendants. Either the name of sons is so taken here as to include grandsons, or, these words, the children of Aram , are understood before Uz, out of Gen_10:23, where they are expressed.

Uz, Hul, Gether, and Meshech - these are stated to have been “sons of Aram ” Gen_10:23. And the sons of Aram: Uz and Hul and Gether and Mash.

1Ch 1:18 And Arphaxad begat Shelah, and Shelah begat Eber.

Arphaxad begat Shelah - Cainan, the father's name, is omitted here. Cainan, who is expressed, Luk_3:35 -36 son of of Serug, son of of Reu, son of of Peleg, son of of Eber, son of of Shelah, son of of Cainan, son of of Arphaxad, son of of Shem, son of of Noah, son of of Lamech,

1Ch 1:19 And unto Eber were born two sons: the name of the one was Peleg; because in his days the earth was divided: and his brother's name was Joktan.

The name of the one was Peleg - “Because in his days the inhabitants of the earth were divided according to their languages.

And the name of his brother was Joktan - because in his days the years of men began to be shortened, on account of their iniquities.” According to the Targum.

1Ch 1:20 And Joktan begat Almodad, and Sheleph, and Hazarmaveth, and Jerah,

1Ch 1:21 Hadoram also, and Uzal, and Diklah,

1Ch 1:22 And Ebal, and Abimael, and Sheba,

1Ch 1:23 And Ophir, and Havilah, and Jobab. All these were the sons of Joktan.

And Ophir - “Whence gold is brought.”

And Havilah - “whence pearls are brought.”

1Ch 1:24 Shem, Arphaxad, Shelah,

Having given a brief and general account of the original of the world and the people in it, he now returns to a more large and particular account of the genealogy of Shem, from whom the Jews were descended.

The patriarchs from Shem to Abraham. - The names of these, again, are simply ranged in order according to Gen 11:10-26, while the record of their ages before the begetting and after the birth of sons is omitted. Of the sons of Terah only Abram is named, without his brothers; with the remark that Abram is Abraham, in order to point out to the reader that he was the progenitor of the chosen people so well known from Genesis.

1Ch 1:25 Eber, Peleg, Reu,

1Ch 1:26 Serug, Nahor, Terah,

1Ch 1:27 Abram; the same is Abraham.

1Ch 1:28 The sons of Abraham; Isaac, and Ishmael.

Isaac and Ishmael - Isaac, though younger than Ishmael, is placed first, as the legitimate heir, since Sarah alone was Abraham’s true wife.

The sons of Abraham - All nations but the seed of Abraham are already shaken off from this genealogy. The genealogy is from hence confined to the posterity of Abraham.

1Ch 1:29 These are their generations: The firstborn of Ishmael, Nebaioth; then Kedar, and Adbeel, and Mibsam,

These are their generations - As Shem was reserved until after Japheth and Ham 1Ch_1:5-16, because in him the genealogy was to be continued, so Isaac is now reserved until the other lines of descent from Abraham have been completed. The same principle gives the descendants of Esau a prior place to those of Jacob 1 Ch. 1:35-51; 1Ch_2:1.

Nebaioth--gave rise to the Nabathæans.

1Ch 1:30 Mishma, and Dumah, Massa, Hadad, and Tema,

1Ch 1:31 Jetur, Naphish, and Kedemah. These are the sons of Ishmael.

1Ch 1:32 Now the sons of Keturah, Abraham's concubine: she bare Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah. And the sons of Jokshan; Sheba, and Dedan.

Keturah, Abraham’s concubine - This passage, and Gen_25:6, sufficiently prove that the position of Keturah was not that of the full wife, but of the “secondary” or “concubine wife” Jdg_19:1.

Keturah, Abraham’s concubine - Abraham’s pilegesh, or wife of the second rank; she was neither whore, harlot, nor concubine, in our sense of these words.

sons of Keturah--These became founders of nomadic tribes in the north of Arabia and Syria , as Midian of the Midianites (Gen_36:35; Jdg_6:2).

and Shuah--from whom Bildad sprang (Job_2:11).

1Ch 1:33 And the sons of Midian; Ephah, and Epher, and Henoch, and Abida, and Eldaah. All these are the sons of Keturah.

1Ch 1:34 And Abraham begat Isaac. The sons of Isaac; Esau and Israel.

Abraham begat Isaac - Isaac has been already mentioned as a son of Abram, along with Ishmael, in 1Ch_1:28. But here the continuation of the genealogy of Abraham is prefaced by the remark that Abraham begat Isaac, just as in Gen_25:19, where the begetting of Isaac the son of Abraham is introduced with the same remark. Hence the supposition that the registers of the posterity of Abraham by Hagar and Keturah (1Ch_1:28-33) have been derived from Gen 25.

1Ch 1:35 The sons of Esau; Eliphaz, Reuel, and Jeush, and Jaalam, and Korah.

The sons of Esau - The firstborn of Isaac; his posterity are named in this and the two following verses. The five sons of Esau are the same who, according to Gen_36:4., were born to him of his three wives in the land of Canaan .

1Ch 1:36 The sons of Eliphaz; Teman, and Omar, Zephi, and Gatam, Kenaz, and Timna, and Amalek.

Timna - In Gen_36:11-12 And the sons of Eliphaz: Teman, Omar, Zepho, and Gatam, and Kenaz. And Timna was concubine to Eliphaz, Esau's son. And she bore to Eliphaz Amalek. These were the sons of Adah, Esau's wife, Eliphaz has no son Timna; but he has a concubine of the name, who is the mother of Amalek, and conjectured to be Lotan’s sister 1Ch_1:39. The addition of the two names Timna and Amalek in the Chronicle thus appears to be merely an abbreviation, which the author might well allow himself, as the posterity of Esau were known to his readers from Genesis. The name Timna, too, by its form (a feminine formation), must have guarded against the idea of some modern exegetes that Timna was also a son of Eliphaz. Thus, then, Esau had through Eliphaz six grandchildren, who in Gen_36:12 are all set down as sons of Adah, the wife of Esau and the mother of Eliphaz.

1Ch 1:37 The sons of Reuel; Nahath, Zerah, Shammah, and Mizzah.

1Ch 1:38 And the sons of Seir; Lotan, and Shobal, and Zibeon, and Anah, and Dishon, and Ezer, and Dishan.

And the sons of Seir - This man and his posterity were not of the race of Esau, but are mentioned because they were a family into which Esau, and a son of his, married, and whose possessions he and his obtained. The account from hence, to the end of 1Ch_1:42 is the same with Gen_36:20, with some little variation of names. Those who were not united and incorporated with Esau's posterity, were destroyed by them. See Deu_2:12.

And the sons of Seir - When Esau with his descendants had settled in Mount Seir , they subdued by degrees the aboriginal inhabitants of the land, and became fused with them into one people. For this reason, in Gen_36:20-30 the tribal princes of the Seirite inhabitants of the land are noticed; and in our chapter also. The inhabitants of Mount Seir consisted, then, after the immigration of Esau and his descendants, of twenty tribes under a like number of phylarchs, thirteen of whom were Edomite, of the family of Esau, and seven Seirite.

1Ch 1:39 And the sons of Lotan; Hori, and Homam: and Timna was Lotan's sister.

1Ch 1:40 The sons of Shobal; Alian, and Manahath, and Ebal, Shephi, and Onam. And the sons of Zibeon; Aiah, and Anah.

1Ch 1:41 The sons of Anah; Dishon. And the sons of Dishon; Amram, and Eshban, and Ithran, and Cheran.

1Ch 1:42 The sons of Ezer; Bilhan, and Zavan, and Jakan. The sons of Dishan; Uz, and Aran.

1Ch 1:43 Now these are the kings that reigned in the land of Edom before any king reigned over the children of Israel; Bela the son of Beor: and the name of his city was Dinhabah.

the kings that reigned in the land of Edom - Which had its name from Esau, who was so called, Gen_25:30. From hence, to the end of the chapter, an account is given of the kings and dukes of Edom , in the same order as in Gen_30:31.

The kings of Edom before the introduction of the kingship into Israel. - This is a verbally exact repetition of Gen_36:31-39, except that the introductory formula, Gen_36:32, “and there reigned in Edom .”

1Ch 1:44 And when Bela was dead, Jobab the son of Zerah of Bozrah reigned in his stead.

Jobab the son of Zerah - Supposed by some to be the same as Job, whose book forms a part of the canon of Scripture. But in their names there is no similarity; Job being written aiyob; Jobab, yobab.

1Ch 1:45 And when Jobab was dead, Husham of the land of the Temanites reigned in his stead.

1Ch 1:46 And when Husham was dead, Hadad the son of Bedad, which smote Midian in the field of Moab, reigned in his stead: and the name of his city was Avith.

Smote Midian - Nothing is known of this war.

1Ch 1:47 And when Hadad was dead, Samlah of Masrekah reigned in his stead.

1Ch 1:48 And when Samlah was dead, Shaul of Rehoboth by the river reigned in his stead.

1Ch 1:49 And when Shaul was dead, Baalhanan the son of Achbor reigned in his stead.

1Ch 1:50 And when Baalhanan was dead, Hadad reigned in his stead: and the name of his city was Pai; and his wife's name was Mehetabel, the daughter of Matred, the daughter of Mezahab.

Daughter of Mezahab - This word mey zahab, is literally the golden waters; or What is gold?

1Ch 1:51 Hadad died also. And the dukes of Edom were; duke Timnah, duke Aliah, duke Jetheth,

1Ch 1:52 Duke Aholibamah, duke Elah, duke Pinon,

1Ch 1:53 Duke Kenaz, duke Teman, duke Mibzar,

1Ch 1:54 Duke Magdiel, duke Iram. These are the dukes of Edom.

1 Samuel 9

1Sa 9:1 Now there was a man of Benjamin, whose name was Kish, the son of Abiel, the son of Zeror, the son of Bechorath, the son of Aphiah, a Benjamite, a mighty man of power.

Now there was a man of Benjamin - Of the tribe of Benjamin.

whose name was Kish - signifies "ensnared"; for what reason it was given him is not certain:

the son of Abiel - in 1 Chronicles 8:33 Ner begot Kish, Kish begot Saul, and Saul begot Jonathan, Malchishua, Abinadab, and Esh-Baal, he is called Ner that begat Kish ; and in 1 Samuel 14:50 The name of Saul’s wife was Ahinoam the daughter of Ahimaaz. And the name of the commander of his army was Abner the son of Ner, Saul’s uncle. 1 Chronicles 9:35-39 Jeiel the father of Gibeon, whose wife’s name was Maacah, dwelt at Gibeon. His firstborn son was Abdon, then Zur, Kish, Baal, Ner, Nadab, Gedor, Ahio, Zechariah, and Mikloth. And Mikloth begot Shimeam. They also dwelt alongside their relatives in Jerusalem, with their brethren. Ner begot Kish, Kish begot Saul, and Saul begot Jonathan, Malchishua, Abinadab, and Esh-Baal. It is a common practice to skip generations when posting genealogies. One commentator thinks the lineage works out to Abiel (also known as Jeiel) who is the father of Ner, who is the father of Kish and Abner. Kish is the father of Saul. Abner is Saul’s uncle. Another commentator thinks that Abiel/ Jeiel is also named Ner.

the son of Zeror, the son of Bechorath, the son of Aphiah - of these persons we nowhere else read:

a mighty man of power - not a man of riches, or of authority, neither a wealthy man, nor a magistrate, for his family was mean and contemptible, 1 Samuel 9:21 but a man of great strength, an able bodied man, and of great natural fortitude, and courage of mind. A mighty man of power - Literally, a strong man; this appears to be the only power he possessed; and the physical strength of the father may account for the extraordinary size of the son.

The genealogy of Saul is here given as far as Aphiah (“Abiah,” 1Ch_7:8), who was of the house of Becher the son of Benjamin Gen_46:21. “ Kish ” 1Ch_9:35-39 was the son of “Ner” the son of “Jehiel,” (or, “Abiel” here and 1Sa_14:51), the first settler (“father,” 1Ch_9:35) at Gibeon , or Gibeah of Saul, and who married “Maachah,” a daughter or granddaughter of Caleb. If so, it is obvious that the names of several generations are omitted between Kish and Abiel, and among them that from which the family of Matri 1Sa_10:21 was called.

1Sa 9:2 And he had a son, whose name was Saul, a choice young man, and a goodly: and there was not among the children of Israel a goodlier person than he: from his shoulders and upward he was higher than any of the people.

From his shoulders and upwards - where kings were elective, in all ancient times great respect was paid to personal appearance. A tall stature was much valued in a king in ancient times, and in the eastern countries.

a choice young man, and a goodly - tall and well shaped, in the prime of his age, a very agreeable person, one among a thousand, not necessarily a description of his moral character.

and there was not among the children of Israel a goodlier person than he - meaning not for the endowments of his mind, or his moral character and behavior. There might be as good, or better men than he, on such accounts, but for his outward appearance, his bodily shape, and the dignity of his person.

1Sa 9:3 And the asses of Kish Saul's father were lost. And Kish said to Saul his son, Take now one of the servants with thee, and arise, go seek the asses.

Side note thought: As the first king of Israel was brought to Samuel because of donkeys, so was the true King of Israel (Jesus) brought to Jerusalem .

1Sa 9:4 And he passed through mount Ephraim, and passed through the land of Shalisha, but they found them not: then they passed through the land of Shalim, and there they were not: and he passed through the land of the Benjamites, but they found them not.

he passed through mount Ephraim --This being situated on the north of Benjamin, indicates the direction of Saul's journey. The district explored means the whole of the mountainous region, with its valleys and defiles, which belonged to Ephraim. Turning apparently southwards--probably through the verdant hills between Shiloh and the vales of Jordan (Shalisha and Shalim)--he approached again the borders of Benjamin, scoured the land of Zuph , and was proposing to return, when his servant recollected that they were in the immediate neighborhood of the man of God, who would give them counsel.

and passed through the land of Shalisha - it probably was the place called Baalshalisha; 2 Kings 4:42 And a man came from Baal-shalisha and brought the man of God bread from the firstfruits, twenty loaves of barley and full ears of grain in his sack. And he said, Give to the people that they may eat.

1Sa 9:5 And when they were come to the land of Zuph, Saul said to his servant that was with him, Come, and let us return; lest my father leave caring for the asses, and take thought for us.

And when they were come to the land of Zuph - In which was Ramathaimzophim, the native place of Samuel, 1 Samuel 1:1

1Sa 9:6 And he said unto him, Behold now, there is in this city a man of God, and he is an honourable man; all that he saith cometh surely to pass: now let us go thither; peradventure he can shew us our way that we should go.

Behold, in this city - The name of this town is not mentioned either here or in the further course of this history. Nearly all the commentators suppose it to have been Ramah, Samuel's home. But this assumption has no foundation at all in the text, and is irreconcilable with the statements respecting the return in 1Sa_10:2-5. The servant did not say there dwells in this city, but there is in this city. It is still more evident, from the answer given by the drawers of water, when Saul asked them, “Is the seer here?” (1Sa_9:11), - viz., “He came to-day to the city, for the people have a great sacrifice upon the high place” (1Sa_9:12), - that the seer (Samuel) did not live in the town, but had only come thither to a sacrificial festival.

1Sa 9:7 Then said Saul to his servant, But, behold, if we go, what shall we bring the man? for the bread is spent in our vessels, and there is not a present to bring to the man of God: what have we?

There is no present - According to Eastern notions, it would be considered a want of respect for any person to go into the presence of a superior man of rank or of official station without a present of some kind in his hand, however trifling in value. It being usual, when persons addressed great men for a favour, to carry a present with them; or a man of God, a prophet of the Lord, to inquire of the Lord by him concerning any thing, 1 Kings 14:2 And Jeroboam said to his wife, “Please arise, and disguise yourself, that they may not recognize you as the wife of Jeroboam, and go to Shiloh. Indeed, Ahijah the prophet is there, who told me that I would be king over this people. 3 Also take with you ten loaves, some cakes, and a jar of honey, and go to him; he will tell you what will become of the child.”

the bread is spent in our vessels--Shepherds, going in quest of their cattle, put up in a bag as much flour for making bread as will last sometimes for thirty days. It appears that Saul thought of giving the man of God a cake from his traveling bag, and this would have been sufficient to render the indispensable act of civility--the customary tribute to official dignity.

1Sa 9:8 And the servant answered Saul again, and said, Behold, I have here at hand the fourth part of a shekel of silver: that will I give to the man of God, to tell us our way.

1Sa 9:9 (Beforetime in Israel, when a man went to enquire of God, thus he spake, Come, and let us go to the seer: for he that is now called a Prophet was beforetime called a Seer.)

for the prophet of today was called a seer - Apparently the same person/ office had 2 different names depending on the era of history. This is manifestly a gloss inserted in the older narrative by the later editor of the sacred text, to explain the use of the term in 1Sa_9:11, 1Sa_9:18-19. It is one among many instances which prove how the very letter of the contemporary narratives was preserved by those who in later times compiled the histories. We cannot say exactly when the term “seer” became obsolete.

Was beforetime called a seer - The word seer, roeh, occurs for the first time in this place; it literally signifies a person who Sees; particularly preternatural sights. A seer and a prophet were the same in most cases; only with this difference, the seer was always a prophet, but the prophet was not always a seer. A seer seems to imply one who frequently met with, and saw, some symbolical representation of God. The term prophet was used a long time before this; Abraham is called a prophet, Gen_20:7, and the term frequently occurs in the law. Besides, the word seer does not occur before this time; but often occurs afterwards down through the prophets, for more than three hundred years. See Amo_7:12; Mic_3:7.

1Sa 9:10 Then said Saul to his servant, Well said; come, let us go. So they went unto the city where the man of God was.

1Sa 9:11 And as they went up the hill to the city, they found young maidens going out to draw water, and said unto them, Is the seer here?

they found young maidens going out to draw water - this was the usual business of maidens in those countries to fetch water for the service of the family.

1Sa 9:12 And they answered them, and said, He is; behold, he is before you: make haste now, for he came to day to the city; for there is a sacrifice of the people to day in the high place:

1Sa 9:13 As soon as ye be come into the city, ye shall straightway find him, before he go up to the high place to eat: for the people will not eat until he come, because he doth bless the sacrifice; and afterwards they eat that be bidden. Now therefore get you up; for about this time ye shall find him.

because he doth bless the sacrifice - ask a blessing upon it, for this was usually done at every common meal, as well as a solemn festival as this. Jarchi gives us the form of blessing used on such an occasion, "blessed art thou, O Lord our God, the King of the world, who hath sanctified us by his commandments, and hath commanded us to eat the sacrifice:" and "afterwards they eat that be bidden"; for when a man offered his peace offerings, he not only had his family with him, but invited his friends, and the poor, and the fatherless, the strangers, and the Levites, to partake with him, Deuteronomy 12:18 But you must eat them before the LORD your God in the place which the LORD your God chooses, you and your son and your daughter, your male servant and your female servant, and the Levite who is within your gates; and you shall rejoice before the LORD your God in all to which you put your hands.

1Sa 9:14 And they went up into the city: and when they were come into the city, behold, Samuel came out against them, for to go up to the high place.

1Sa 9:15 Now the LORD had told Samuel in his ear a day before Saul came, saying,

Now the Lord had told Samuel in his ear a day before--The description of Saul, the time of his arrival, and the high office to which he was destined, had been secretly intimated to Samuel from heaven.

1Sa 9:16 To morrow about this time I will send thee a man out of the land of Benjamin, and thou shalt anoint him to be captain over my people Israel, that he may save my people out of the hand of the Philistines: for I have looked upon my people, because their cry is come unto me.

That he may save my people out of the hand of the Philistines - These words are not very easily reconcilable with 1Sa_7:13 So the Philistines were subdued, and they did not come anymore into the territory of Israel. And the hand of the LORD was against the Philistines all the days of Samuel. It is possible that the aggressive movements of the Philistines, after the long cessation indicated by 1Sa_7:13, coupled with Samuel’s old age and consequent inability to lead them to victory as before, were among the chief causes which led to the cry for a king. If this were so the Philistine oppression glanced at in this verse might be connected with Saul’s times than with Samuel’s.

Thou shalt anoint him to be captain - Not to be king, but to be nagid or captain of the Lord’s host.

1Sa 9:17 And when Samuel saw Saul, the LORD said unto him, Behold the man whom I spake to thee of! this same shall reign over my people.

1Sa 9:18 Then Saul drew near to Samuel in the gate, and said, Tell me, I pray thee, where the seer's house is.

1Sa 9:19 And Samuel answered Saul, and said, I am the seer: go up before me unto the high place; for ye shall eat with me to day, and to morrow I will let thee go, and will tell thee all that is in thine heart.

go up before me unto the high place - instead of returning home with him, he invited him to go to the place of feasting.

go up before me to the high place - Letting a person go in front was a sign of great esteem.

and will tell thee all that is in thine heart - answer all questions he had in his mind to ask him, for which he came into the city, and inquired for his house.

I am the seer - This declaration would prepare Saul for the communications afterwards made.

1Sa 9:20 And as for thine asses that were lost three days ago, set not thy mind on them; for they are found. And on whom is all the desire of Israel? Is it not on thee, and on all thy father's house?

and on whom is all the desire of Israel - which was to have a king.

is it not on thee, and on all thy father's house - the Israelites had their desire after him to be their king; but that as this desire of theirs was granted, it would issue and terminate in him and his family; he should be advanced to the throne, which would be attended with the promotion of his father's house, as Abner particularly, who was his uncle's son, and was made the general of the army. This was a covert and indirect premonition of the royal dignity that awaited him; and, though Saul's answer shows that he fully understood it, he affected to doubt that the prophet was in earnest.

1Sa 9:21 And Saul answered and said, Am not I a Benjamite, of the smallest of the tribes of Israel? and my family the least of all the families of the tribe of Benjamin? wherefore then speakest thou so to me?

Am I not a Benjamite - The tribe of Benjamin, originally the smallest of all the tribes Num_1:36, if Ephraim and Manasseh are reckoned as one tribe, had been nearly annihilated by the civil war recorded in Judg. 20. It had of course not recovered from that terrible calamity in the time of Saul, and was doubtless literally the smallest tribe at that time. Nothing could be more improbable, humanly speaking, than that this weak tribe should give a ruler to the mighty tribes of Joseph and Judah.

of the smallest of the tribes of Israel - having been greatly reduced, even to the number of six hundred men, by the fatal war between that tribe and the rest, on account of the Levite's concubine.

wherefore then speakest thou so to me - This speech of Saul is exceedingly modest; Saul presently understood Samuel's meaning, that he should be chosen king of Israel, the affair of a king being at this time in everyone's mind and mouth; but could not believe that one of so small a tribe, and which sprung from the youngest son of Jacob, and of so mean a family, would be raised to such dignity, but that a person of great figure and character would be settled upon; and, therefore he took Samuel to be in joke and not in earnest.

1Sa 9:22 And Samuel took Saul and his servant, and brought them into the parlour, and made them sit in the chiefest place among them that were bidden, which were about thirty persons.

and made them sit in the chiefest place among them - Thereby to raise their expectation, and to prepare them for giving that honor to Saul, which his approaching dignity required.

that were bidden - and who very probably were the principal persons in the city; and yet Saul was placed at the head of them by Samuel, to convince him that what he had said to him was in earnest, and to do him honor before all the people

1Sa 9:23 And Samuel said unto the cook, Bring the portion which I gave thee, of which I said unto thee, Set it by thee.

Bring that part which I gave you - the leg, as the largest and best portion, was to be a piece of honor for Saul (see Gen_43:34). It was Samuel's intention to distinguish and honour Saul above all his other guests, as is evident enough from what he said to Saul when the cook had brought the leg.

1Sa 9:24 And the cook took up the shoulder, and that which was upon it, and set it before Saul. And Samuel said, Behold that which is left! set it before thee, and eat: for unto this time hath it been kept for thee since I said, I have invited the people. So Saul did eat with Samuel that day.

The shoulder, and that which was upon it - The right shoulder was the priest’s portion in the Levitical sacrifices. Probably it was Samuel’s own portion in this case, and he gave it to Saul as a mark of the highest honor. Probably the shoulder was covered with a part of the caul, that it might be the better roasted. The Targum has it the shoulder and its thigh; not only the shoulder merely, but the fore-leg bone to the knee; perhaps the whole fore-quarter. Why was the shoulder set before Saul? Not because it was the best part, but because it was an emblem of the government to which he was now called. Isa_9:6 For unto us a Child is born, Unto us a Son is given; And the government will be upon His shoulder. And His name will be called Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace.

and set it before Saul - as a token of honor and respect unto him; it being usual in other countries to commend the best dishes, or best pieces of flesh, to the more excellent and worthy persons at table; the foreleg or shoulder, especially the right foreleg, being a symbol of strength, may denote that strength which was necessary for him to bear the burden of government, to protect his people, and fight in defence of them; and the breast (which was likely still attached to it) being the seat of wisdom and prudence, of affection and love, may signify how necessary such qualities were for kingly government, to know how to go in and out before the people, and be heartily concerned for their good:

for unto this time hath it been kept for thee - by which he gave him to understand that he knew of his coming before hand, and therefore had made this provision for him; and which might serve to persuade him of the truth and certainty of what he had hinted to him:

since I said I have invited the people - not the thirty persons before mentioned, for it does not appear that they were invited by Samuel, but rather by those who brought the peace offerings, who had a right to invite any of their friends they thought fit; but by "the people" are meant Saul and his servant; for in the eastern languages two or three persons, and even one, are called a people.

1Sa 9:25 And when they were come down from the high place into the city, Samuel communed with Saul upon the top of the house.

Samuel communed with Saul upon the top of the house--Saul was taken to lodge with the prophet for that night. Before retiring to rest, they communed on the flat roof of the house, the couch being laid there. All the houses in the East were flat-roofed; on these people walked, talked, and frequently slept, for the sake of fresh and cooling air.

1Sa 9:26 And they arose early: and it came to pass about the spring of the day, that Samuel called Saul to the top of the house, saying, Up, that I may send thee away. And Saul arose, and they went out both of them, he and Samuel, abroad.

1Sa 9:27 And as they were going down to the end of the city, Samuel said to Saul, Bid the servant pass on before us, (and he passed on,) but stand thou still a while, that I may shew thee the word of God.

Samuel said to Saul, bid the servant pass on before us - being another man's servant, he did not choose of himself to bid him go on, but desired his master to order him to go before them.

Shew thee the word of God - That is, a message delivered to me from God, which now I shall impart to thee.

Judges 17

Jdg 17:1 And there was a man of mount Ephraim, whose name was Micah.

And there was a man of Mount Ephraim - This and the other narratives that follow form a miscellaneous collection, or appendix to the Book of Judges. It belongs to a period when the Hebrew nation was in a greatly disordered and corrupt state. This episode of Micah is connected with Jdg_1:34. It relates to his foundation of a small sanctuary of his own--a miniature representation of the Shiloh tabernacle--which he stocked with images modeled probably in imitation of the ark and cherubim. Micah and his mother were sincere in their intention to honor God. But their faith was blended with a sad amount of ignorance and delusion. The divisive course they pursued, as well as the will-worship they practiced, subjected the perpetrators to the penalty of death.

And there was a man of Mount Ephraim - This and the four following chapters contain an history of facts, which were done not after the death of Samson, as some have thought, but long before his time, and indeed before any of the judges in Israel, when there was no king, judge, or supreme governor among them, between the death of Joshua and the elders, and the first judge of Israel, Othniel; so Josephus places them in his history. The connection of them is with Jdg_2:10 and so accounts for the rise of idolatry in Israel , how it got into the tribe of Dan, and spread itself over all the tribes of Israel , Jdg_2:11 which brought on their servitude to Cushanrishathaim. This part contrasts how Samson was sold for 1100 pieces of silver by each of the 5 lords of the Philistines, with Micah and his mother who started the idolatry with 1100 pieces of silver. The love of money made Micah so undutiful to his mother as to rob her, and made her so unkind to her son, as to curse him. Outward losses drive good people to their prayers, but bad people to their curses. This woman's silver was her god, before it was made into a graven or a molten image. Micah and his mother agreed to turn their money into a god, and set up idol worship in their family. See the cause of this corruption. Every man did that which was right in his own eyes, and then they soon did that which was evil in the sight of the Lord.

Jdg 17:2 And he said unto his mother, The eleven hundred shekels of silver that were taken from thee, about which thou cursedst, and spakest of also in mine ears, behold, the silver is with me; I took it. And his mother said, Blessed be thou of the LORD, my son.

About which thou cursedst - It is likely that when the mother of Micah missed the money, she poured imprecations on the thief; and that Micah, who had secreted it, hearing this, was alarmed, and restored the money lest the curses should fall on him.

And he said unto his mother - Who seems to have been a widow, and an ancient woman since Micah had sons, and one of them at age to become a priest:

and his mother said, blessed be thou of the Lord - she reversed the curse, and pronounced a blessing on him, or wished one to him, and that without reproving him for his sin, rejoicing to hear of her money again.

Jdg 17:3 And when he had restored the eleven hundred shekels of silver to his mother, his mother said, I had wholly dedicated the silver unto the LORD from my hand for my son, to make a graven image and a molten image: now therefore I will restore it unto thee.

I had wholly dedicated - The mother intimates that the consecration of the silver was for the benefit of her son and his house, not for her own selfish advantage: and that she adheres to her original design of consecrating this silver for her son’s benefit.

The Lord - In the Hebrew it is, Jehovah, the incommunicable name of God. Whereby it is apparent, that neither she, nor her son, intended to forsake the true God; as appears from his rejoicing when he had got a priest of the Lord's appointment, but only to worship God by an image; which also both the Israelites, Exo_32:1, &c. and Jeroboam afterwards, designed to do.

For my son - For the benefit of thyself and family; that you need not be continually going to Shiloh to worship, but may do it at home.

a graven image and a molten image--The one carved from a block of wood or stone, to be plated over with silver; the other, a figure formed of the solid metal cast into a mould. Probably the expense of making two such figures of silver, with their appurtenances (pedestals, bases, &c.), might easily be a sum not adequate to the formation of large statues.

Jdg 17:4 Yet he restored the money unto his mother; and his mother took two hundred shekels of silver, and gave them to the founder, who made thereof a graven image and a molten image: and they were in the house of Micah.

his mother took two hundred shekels of silver - the other nine hundred pieces she kept to herself, repenting of her vow, and being unwilling to part with so much money for such an use; or else they were laid out in an ephod, and teraphim, and what else were thought necessary for the idolatrous worship they were about to set up; though Kimchi is of opinion, that the two hundred shekels were what she gave the founder for making the images, and of the nine hundred the images were made

Jdg 17:5 And the man Micah had an house of gods, and made an ephod, and teraphim, and consecrated one of his sons, who became his priest.

The man Micah had a house of gods - Perhaps the whole of this case may be stated thus: Micah built a house of God - a chapel in imitation of the sanctuary; he made a graven image representing the ark, a molten image to represent the mercy-seat, teraphim to represent the cherubim above the mercy-seat, and an ephod in imitation of the sacerdotal garments; and he consecrated one of his sons to be priest. Micah proposed to have an oracle in his house, whereby he might consult the Lord about future things, and not be at the trouble of going to the tabernacle, and consult there by Urim and Thummim.

Who became his priest - This was not a case of idolatry, and that the true God was worshipped here, is evident from the word Jehovah being used, Jdg_17:4, and oracular answers being given at this house, as we see from Jdg_18:6, etc.

consecrated one of his sons who became his priest--The assumption of the priestly office by any one out of the family of Aaron was a direct violation of the divine law (Num_3:10; Num_16:17; Deu_21:5; Heb_5:4).

teraphim--tutelary gods of the household The teraphim were images of household gods, penates, who were worshipped as the givers of earthly prosperity, and as oracles (see at Gen_31:19).

Made an ephod - The ephod was an imitation of the high priest's shoulder-dress (see at Jdg_8:27).

Jdg 17:6 In those days there was no king in Israel, but every man did that which was right in his own eyes.

In those days - This phrase, indicating distinctly that the writer lived after the establishment of the kingly government in Israel , is unique to the author of these last five chapters.

Every man did that which was right in his own eyes - That is, not what pleased God, but what best suited his own fancy. He was his own governor, and what he did he said was right; and, by his cunning and strength, defended his conduct. When a man’s own will, passions, and caprice, are to be made the rule of law, society is in a most perilous and ruinous state.

there was no king in Israel - That is, no supreme magistrate, judge, or ruler, Joshua being dead and Caleb also, and the elders contemporary with them.

there was no king in Israel - No judge to govern and control them. The word king being used largely for a supreme magistrate. God raised up judges to rule and deliver the people, when he saw fit; and at other times for their sins he suffered them to be without them, and such a time this was; and therefore they ran into that idolatry, from which the judges usually kept them; as appears by that solemn and oft - repeated passage in this book, that after the death of such or such a judge, the people forsook the Lord, and turned to idols.

Jdg 17:7 And there was a young man out of Bethlehemjudah of the family of Judah, who was a Levite, and he sojourned there.

Of the family of Judah - of the tribe of Judah by his mother, and of the tribe of Levi by his father, for he is called here a Levite; and it is probable that he might have officiated at Shiloh , in the Levitical office. A Levite might marry into any other tribe, providing the woman was not an heiress. He might be so called because he had lived chiefly in the tribe of Judah . It was not a Levitical city.

Of the family of Judah - That is, of or belonging to the tribe of Judah ; not by birth, for he was a Levite; but by his habitation and ministration. For the Levites were dispersed among all the tribes; and this man's lot fell into the tribe of Judah .

out of Bethlehemjudah - As there were two Bethlehems, one in the tribe of Zebulun, Jos_19:15 and another in the tribe of Judah , the place here designed, Judah is added to it, to distinguish it from the other:

Sojourned - So he expresseth it, because this was not the proper place of his abode, this being no Levitical city.

Micah thought it was a sign of God's favor to him and his images, that a Levite should come to his door. Thus those who please themselves with their own delusions, if Providence unexpectedly bring any thing to their hands that further them in their evil way, are apt from thence to think that God is pleased with them.

Jdg 17:8 And the man departed out of the city from Bethlehemjudah to sojourn where he could find a place: and he came to mount Ephraim to the house of Micah, as he journeyed.

To sojourn where he could find - He went about the country seeking for some employment, for the Levites had no inheritance. Without a supreme magistrate, to take care that the Levites had their due maintenance, for which there was a sufficient provision made by law; and the people being negligent of paying their tithes, there being none to oblige them to it, and they indifferent to the true worship of God, and prone to idolatry; this man was obliged to go abroad, and seek for a livelihood where he could get it.

To sojourn - For employment and a livelihood; for the tithes and offerings, which were their maintenance, not being brought into the house of God, the Levites and priests were reduced to straights.

Jdg 17:9 And Micah said unto him, Whence comest thou? And he said unto him, I am a Levite of Bethlehemjudah, and I go to sojourn where I may find a place.

Jdg 17:10 And Micah said unto him, Dwell with me, and be unto me a father and a priest, and I will give thee ten shekels of silver by the year, and a suit of apparel, and thy victuals. So the Levite went in.

Be unto me a father and a priest - Thou shalt be master of my house, as if thou wert my father; and, as priest, thou shalt appear in the presence of God for me. The term father is often used to express honor and reverence. A father to instruct him in the knowledge of divine things; so prophets were called fathers, and their disciples their sons; and a priest to offer sacrifices for him, and to consult before him by his teraphim upon occasion:

Micah said unto him, dwell with me - Hearing that he was a Levite, he thought him a fit man for his purpose, and would give some credit to, and put a better face upon his new form of worship, and therefore, without further inquiry after him and his character, invites him to make his abode with him:

Jdg 17:11 And the Levite was content to dwell with the man; and the young man was unto him as one of his sons.

The Levite was content to live – He was content to live in this situation, despite the idolatry in the household.

Jdg 17:12 And Micah consecrated the Levite; and the young man became his priest, and was in the house of Micah.

Micah consecrated the Levite - Installed him into, and invested him with the priestly office; in like manner he had consecrated his son before, by filling his hand with sacrifices; see Jdg_17:5. To be a priest, for which he thought a consecration necessary, as knowing the Levites were no less excluded from the priest's office than the people.

Micah consecrated the Levite--Hebrew, "filled his hand." This act of consecration was not less unlawful for Micah to perform than for this Levite to receive (see on Jdg_18:30).

the young man became his priest - and did the work and office of one; this was a very daring piece of presumption in them both; in Micah, to take upon him to consecrate a priest, who was himself of the tribe of Ephraim; and in the young man, to suffer himself to be put into such an office, which did not belong to him, for though every priest was a Levite, or of the tribe of Levi, yet every Levite had not a right to be a priest, only those who were of the family of Aaron:

Jdg 17:13 Then said Micah, Now know I that the LORD will do me good, seeing I have a Levite to my priest.

Now know I that the Lord will do me good - This shows the ignorance as well as the superstition of the age, and gives a picture of the lawlessness of the times.

now know I that the Lord will do me good - So blind and grossly partial he was in his judgment, to think that one right circumstance would answer for all his substantial errors, in making and worshipping images against God's express command, in worshipping God in a forbidden place, by a priest illegally appointed.

Now know I that the Lord will do me good - As he had already provided an epitome of the tabernacle, a model of the ark, mercy-seat, and cherubim; and had got proper sacerdotal vestments, and a Levite to officiate; he took for granted that all was right, and that he should now have the benediction of God. Some think that he expected great gain from the concourse of the people to his temple; but of this there is no evidence in the text. Micah appears to have been perfectly sincere in all that he did.

now know I that the Lord will do me good - by this it appears, that notwithstanding the idolatry he had fallen into, he had not utterly forsaken the Lord, but worshipped him in and by his images; there was a mixture of the worship of God, and of the worship of images:

Now know I that the Lord will do me good--The removal of his son, followed by the installation of this Levite into the priestly office, seems to have satisfied his conscience, that by what he deemed the orderly ministrations of religion he would prosper. This expression of his hope evinces the united influence of ignorance and superstition.

Judges 16

Jdg 16:1 Then went Samson to Gaza, and saw there an harlot, and went in unto her.

Then went Samson to Gaza - one of the chief strong-holds of the Philistines. One of the five principalities of the Philistines. Gaza was situated near the Mediterranean Sea , and was one of the most southern cities of Palestine and about fifteen miles southwest of Ashkelon . It was a place of great strength and importance; and successively belonged to the Philistines, Hebrews, Chaldeans, and Persians; which latter defended it for two months against Alexander the great, who finally took and destroyed it. It was afterwards rebuilt, and alternately possessed by the Egyptians, Syrians, and Jews.

Then went Samson to Gaza - The object of this visit to this city is not recorded, and unless he had gone in disguise, it was a perilous exposure of his life in one of the enemy's strongholds. It soon became known that he was there; and it was immediately resolved to secure him. But deeming themselves certain of their prey, the Gazites deferred the execution of their measure till the morning.

saw there a harlot - The Chaldee and Targum render the clause thus: Samson saw there a woman, an inn-keeper. Perhaps the word zonah is to be taken here in its double sense; one who keeps a house for the entertainment of travelers, and who also prostitutes her person.

Hitherto Samson's character has appeared glorious, though uncommon. In this chapter we find him behaving in so wicked a manner, that many question whether or not he were a godly man. But the apostle has determined this, Heb_11:32-34 And what more shall I say? For the time would fail me to tell of Gideon and Barak and Samson and Jephthah; also David, and Samuel and the prophets, who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, became valiant in fight, turned to flight the armies of the strangers.

Jdg 16:2 And it was told the Gazites, saying, Samson is come hither. And they compassed him in, and laid wait for him all night in the gate of the city, and were quiet all the night, saying, In the morning, when it is day, we shall kill him.

They compassed him in - They shut up all the avenues, secured the gates, and set persons in ambush near them, that they might attack him on his leaving the city early the next morning.

And it was told the Gazites - The inhabitants of Gaza , the principal ones of it, the magistrates of the city, either by some persons that saw him come in, who knew him, or by the harlot into whose company he fell, to whom he made himself known:

In the morning - This they chose to do, rather than to seize upon him in his bed by night; either, because they knew not certainly in what house he was; or, because they thought that might cause great terror, and confusion, and mischief among their own people; whereas in the day - time they might more fully discover him, and more certainly use their weapons against him.

Jdg 16:3 And Samson lay till midnight, and arose at midnight, and took the doors of the gate of the city, and the two posts, and went away with them, bar and all, and put them upon his shoulders, and carried them up to the top of an hill that is before Hebron.

Took the doors of the gate - Instead of forcing the doors open, he tore the posts up, as it were, by the roots, with the barred doors attached to them. The word rendered “went away with them,” means “to pluck up the tent-pins,” and hence, “to remove.” The town of Gaza (1800s) was an open town, without gates or walls, but the sites of the ancient gates still remained visible. One of these, on the southeast, was believed to be the gate carried off by Samson, according to one commentary.

A hill that is before Hebron - Possibly there were two Hebrons; it could not be the city generally understood by the word Hebron, as that was about twenty miles distant from Gaza: unless we suppose that it is to be understood of the road leading to Hebron: he carried all to the top of that hill which was on the road leading to Hebron.

A hill that is before Hebron - It is very probable, as some think, that it was between Gaza and Hebron , in sight of both cities, which may be meant by the phrase "before", or "on the face of"; being so high might be seen as far as Hebron , as well as at Gaza . This was an emblem of Christ's resurrection, of whom Samson was a type, who being encompassed in a sepulchre, and sealed and watched by soldiers, broke through the bars of death and the grave, and carried off the doors in triumph; and in a short time ascended to heaven, whereby he declared himself to be the Son of God with power. It was usual for doors and bars of gates to be carried in triumph, and laid up in temples; and the Jews say these doors were not less than sixty cubits, and suppose Samson's shoulders to be as broad.

A hill that is before Hebron - That hill is El-Montar; but by Hebron in this passage is meant "the mountains of Hebron . The city of Gaza was, in those days, probably not less than three-quarters of an hour distant from El-Montar. From this hill there is a splendid prospect over the whole of the surrounding country. Hebron itself is not visible from this hill, but the mountains of Hebron are. According to an ancient tradition, it was to the summit of this hill that Samson carried the city gates. To have climbed to the top of this hill with the ponderous doors and their bolts on his shoulders, through a road of thick sand, was a feat which none but a Samson could have accomplished.

Jdg 16:4 And it came to pass afterward, that he loved a woman in the valley of Sorek, whose name was Delilah.

He loved a woman in the valley of Sorek - Some think Samson took this woman for his wife; others, that he had her as a concubine. It appears she was a Philistine; and however strong his love was for her, she seems to have had none for him. He always matched improperly, and he was cursed in all his matches. Where the valley or brook of Sorek was, is not easy to be ascertained.

He loved a woman in the valley of Sorek - Whether she was an Israelite, or one of the daughters of the Philistines, they now being the rulers of Israel, is not said; most likely the latter since the lords of the Philistines were so intimate with her, and were entertained in her house, and she showed more respect to them than to Samson. Some have thought, that the courtship to her was a lawful conjugal love; that falling in love with her, he courted and married her; but this is not very likely, since no mention is made of his marriage to her, nor did he take her home, but dwelt in her house: it rather seems to be an impure and unlawful love he had to her, and that she was an harlot, as Josephus says.

he loved a woman in the valley of Sorek--The location of this place is not known, nor can the character of Delilah be clearly ascertained. Her abode, her mercenary character, and her heartless blandishments afford too much reason to believe she was a profligate woman.

whose name was Delilah – Jewish scholars say she was so called because she weakened the heart and spirit of Samson, and weakened his strength, and weakened his works; and therefore, if this had not been her name, they say it was one very proper for her.

Jdg 16:5 And the lords of the Philistines came up unto her, and said unto her, Entice him, and see wherein his great strength lieth, and by what means we may prevail against him, that we may bind him to afflict him: and we will give thee every one of us eleven hundred pieces of silver.

Eleven hundred pieces of silver - The greatness of the bribe offered to Delilah shows the importance attached to Samson’s capture.

See where his great strength lies - The Philistine princes thought that Samson's supernatural strength arose from something external, which he wore or carried about with him as an amulet. There was a certain truth at the foundation of this heathen superstition, inasmuch as this gift of divine grace was really bound up with the possession of a corporeal pledge, the loss of which was followed by the immediate loss of the gift of God (Jdg_16:17).

The lords of the Philistines - The lords of the Philistines were the five following: Gaza , Gath , Askelon, Ekron, and Ashdod . All these considered Samson as a public enemy; and they promised this bad woman a large sum of money if she would obtain from him the important secret wherein his strength lay, that, depriving him of this supernatural power, they might be able to reduce him to bondage.

that we may bind him to afflict him - to humble him, bring him low, and reduce him to the common condition of men; they did not propose to kill him, which they might think she would not agree to, and so reject their proposal at once, but to chastise him with mockings and scourgings, bonds and imprisonment, for the mischief he had indeed done them, and prevent him from doing more: They mean to punish him severely, but they express it in mild words, lest it might move her to pity him.

Jdg 16:6 And Delilah said to Samson, Tell me, I pray thee, wherein thy great strength lieth, and wherewith thou mightest be bound to afflict thee.

Jdg 16:7 And Samson said unto her, If they bind me with seven green withs that were never dried, then shall I be weak, and be as another man.

Seven green withs - That is, any kind of pliant, tough wood, twisted in the form of a cord or rope. Vine tendrils, pliant twigs, or twists made of crude vegetable stalks are used in many Eastern countries for ropes at the present day.

And Samson said to her - which was a lie; for Samson knew full well that being bound would not weaken his strength; but as he had fallen into one sin, it is no wonder he was drawn into another. Samson is guilty both of the sin of lying, and of great folly in encouraging her enquiries, which he should at first have checked: but as he had forsaken God, so God had now forsaken him, otherwise the frequent repetition and vehement urging of this question might easily have raised suspicion in him.

Jdg 16:8 Then the lords of the Philistines brought up to her seven green withs which had not been dried, and she bound him with them.

and she bound him with them - taking an opportunity, very likely, when he was asleep.

Jdg 16:9 Now there were men lying in wait, abiding with her in the chamber. And she said unto him, The Philistines be upon thee, Samson. And he brake the withs, as a thread of tow is broken when it toucheth the fire. So his strength was not known.

Men lying in wait - They probably did not appear, as Samson immediately broke his bonds when this woman said, The Philistines be upon thee. Very likely some of the servants of the lords of the Philistines, who were placed privately on purpose, that when an opportunity offered, they might rush out, and fall upon Samson.

and she said unto him the Philistines be upon thee - this she said to arouse him, and try whether he could break the withs or not, before she called in the men that lay in wait, and whether he had told her the truth or not:

as a thread of tow is broken when it toucheth the fire - or "smells it"; as soon as it comes near it; a thread of tow or linen catches the fire presently, it being so weak that it cannot stand before the least force of it; so easily did the withs give way, and were broken, when Samson did but just stir himself, and move his arms:

so his strength was not known - by Delilah, nor by the Philistines; that is, where it lay, so as that it might be weakened; for otherwise it was known by the easy breaking of the withs.

Jdg 16:10 And Delilah said unto Samson, Behold, thou hast mocked me, and told me lies: now tell me, I pray thee, wherewith thou mightest be bound.

Jdg 16:11 And he said unto her, If they bind me fast with new ropes that never were occupied, then shall I be weak, and be as another man.

If they bind me fast with new ropes - Samson wishes to keep up the opinion which the Philistines held; that his mighty strength was the effect of some charm; and therefore he says, Seven green withs which had not been dried; new ropes that were never occupied; weave the seven locks of my hair with the web, etc.; the green withs, the new ropes, and the number seven, are such matters as would naturally be expected in a charm or spell.

bind me fast with new ropes -the word signifies thick ropes, which, according to some scholars were trebled, or made of three cords twisted together, and those such as were just made, and had never been put to any use, and so strong and firm:

Jdg 16:12 Delilah therefore took new ropes, and bound him therewith, and said unto him, The Philistines be upon thee, Samson. And there were liers in wait abiding in the chamber. And he brake them from off his arms like a thread.

and said unto him, the Philistines be upon thee - using the same words, and with the same view as she had done before in Jdg_16:9.

Jdg 16:13 And Delilah said unto Samson, Hitherto thou hast mocked me, and told me lies: tell me wherewith thou mightest be bound. And he said unto her, If thou weavest the seven locks of my head with the web.

This verse ends abruptly, and does not seem to contain a full text. The Septuagint adds more, which is supported by verse 14 in the story of Samson and Delilah. Judges 16:13 And Dalida said to Sampson, Behold, thou hast deceived me, and told me lies; tell me, I intreat thee, wherewith thou mayest be bound: and he said to her, If thou shouldest weave the seven locks of my head with the web, and shouldest fasten them with the pin into the wall, then shall I be weak as another man. (Septuagint) This portion in italics and shouldest fasten them with the pin into the wall, then shall I be weak as another man is wanting in the present Hebrew copies but is preserved in the Septuagint. With this contraction in the Masoretic text, Delilah appears to do something that she is not ordered to do, and to omit what she was commanded.

The seven locks of my head - Probably Samson had his long hair plaited into seven divisions, and as his vow of a Nazarite obliged him to wear his hair, so, seven being a number of perfection among the Hebrews, his hair being divided into seven locks might more particularly point out the perfection designed by his Nazarite state.

if thou weavest the seven locks of my head with the web - it seems that Samson's hair was parted into seven locks, which no doubt hung down very long; and now he tells her, that if these were interwoven with the warp which was upon the beam in a loom near by; perhaps in the same room, where Delilah used to weave, as was the custom of those times, his strength would be weakened. Working at the loom was a female employment; and Delilah's appears to have been close at hand. It was likely of a very simple construction; the woof was driven into the warp, not by a reed, but by a wooden spatula. The extremity of the web was fastened to a pin or stake fixed in the wall or ground; and while Delilah sat squatting at her loom, Samson lay stretched on the floor, with his head reclining on her lap--a position very common in the East.

In this third deception Samson had already gone so far in his presumptuous trifling with the divine gift entrusted to him, as to suffer the hair of his head to be meddled with, though it was sanctified to the Lord. “It would seem as though this act of sin ought to have brought him to reflection. But as that was not the case, there remained but one short step more to bring him to thorough treachery towards the Lord.

Jdg 16:14 And she fastened it with the pin, and said unto him, The Philistines be upon thee, Samson. And he awaked out of his sleep, and went away with the pin of the beam, and with the web.

And she fastened it with the pin - The meaning of the verses seems to be that the seven long plaits, in which Samson’s hair was arranged, were to be woven as a woof into the threads of a warp which stood prepared on a loom in the chamber, which loom Delilah fastened down with a pin, so as to keep it firm and immoveable. But Samson, when he awoke, tore up the pin from its socket, and went away with the loom and the pin fastened to his hair.

The beam - Rather, the “loom,” or “frame.” The beam is the wooden revolving cylinder, on which the cloth is rolled as fast as it is woven.

Jdg 16:15 And she said unto him, How canst thou say, I love thee, when thine heart is not with me? thou hast mocked me these three times, and hast not told me wherein thy great strength lieth.

how canst thou say, I love thee - She took an opportunity, when he was caressing her, to upbraid him with dissembled love, and a false heart.

Jdg 16:16 And it came to pass, when she pressed him daily with her words, and urged him, so that his soul was vexed unto death;

His soul was vexed unto death - With such words as these she plagued him every day, so that his soul became impatient even to death. Being tormented by two contrary passions, desire to gratify her, and fear of betraying himself. So that he had no pleasure of his life.

She distressed him with her words daily - Though disappointed and mortified, this vile woman resolved to persevere; and conscious how completely he was enslaved by his passion for her, she assailed him with a succession of blandishing arts, till she at length discovered the coveted secret. The word signifies to press or plague.

Jdg 16:17 That he told her all his heart, and said unto her, There hath not come a razor upon mine head; for I have been a Nazarite unto God from my mother's womb: if I be shaven, then my strength will go from me, and I shall become weak, and be like any other man.

If I be shaven, then my strength will go from me - The miraculous strength of Samson must not be supposed to reside either in his hair or in his muscles, but in that relation in which he stood to God as a Nazarite, such a person being bound by a solemn vow to walk in a strict conformity to the laws of his Maker. It was a part of the Nazarite’s vow to permit no razor to pass on his head; and his long hair was the mark of his Nazarite, and of his vow to God. When Samson permitted his hair to be shorn off, he renounced and broke his Nazarite vow; in consequence of which God abandoned him, and therefore we are told, in Jdg_16:20, that the Lord was departed from him.

That he told her all his heart - All that was in his heart concerning this affair, all that he knew relating to it.

there hath not come a razor upon mine head - his head had never been shaved since he was born; which was the order of the angel that foretold his birth, and it had been carefully observed to that time:

Jdg 16:18 And when Delilah saw that he had told her all his heart, she sent and called for the lords of the Philistines, saying, Come up this once, for he hath shewed me all his heart. Then the lords of the Philistines came up unto her, and brought money in their hand.

And brought money in their hand - See one of the bravest men then in the world bought and sold, as a sheep for the slaughter. How does this instance sully all the glory of man, and forbid the strong man ever to boast of his strength!

she sent and called for the lords of the Philistines - now, believing she had it, sends to them, and entreats them to come once more, being very desirous of having the money they had offered her:

Jdg 16:19 And she made him sleep upon her knees; and she called for a man, and she caused him to shave off the seven locks of his head; and she began to afflict him, and his strength went from him.

she caused him to shave off the seven locks of his head - The word employed is sometimes the same as that for shearing sheep, and therefore the instrument might be only scissors.

She began to afflict him - after having cut off his hair, she began to insult him before she called the Philistines, to try whether he were really reduced to a state of weakness. Finding he could not disengage himself, she called the Philistines, and he, being alarmed, rose up, thinking he could exert himself as before, and shake himself, i.e., disengage himself from his bonds and his enemies: but he knew not that the Lord had departed from him; for as Delilah had cut off his locks while he was asleep, he had not yet perceived that they were gone.

she made him sleep upon her knees - Giving him, as some think, a sleepy potion; or however encouraged him to take a nap upon her knees, and by her fondness lulled him to sleep:

Jdg 16:20 And she said, The Philistines be upon thee, Samson. And he awoke out of his sleep, and said, I will go out as at other times before, and shake myself. And he wist not that the LORD was departed from him.

he knew not that Jehovah had departed from him - These last words are very important to observe in order to form a correct idea of the affair. Samson had said to Delilah, “If my hair were cut off, my strength would depart from me” (Jdg_16:17). The writer observes, on the other hand, that “Jehovah had departed from him.” The superhuman strength of Samson did not reside in his hair as hair, but in the fact that Jehovah was with or near him. But Jehovah was with him so long as he maintained his condition as a Nazarite. As soon as he broke away from this by sacrificing the hair which he wore in honor of the Lord, Jehovah departed from him, and with Jehovah went his strength.

Jdg 16:21 But the Philistines took him, and put out his eyes, and brought him down to Gaza, and bound him with fetters of brass; and he did grind in the prison house.

Put out his eyes - Which was done both out of revenge and policy, to disable him from doing them harm, in case he should recover his strength; but not without God's providence, punishing him in that part which had been instrumental to his sinful lusts.

Put out his eyes - Thus was the lust of the eye, in looking after and gazing on strange women, punished. As the Philistines did not know that his strength might not return, they put out his eyes, that he might never be able to plan any enterprise against them.

Put out his eyes - Samson's eyes were the inlets of his sin, (Jdg_16:1,) and now his punishment began there. Now the Philistines blinded him, he had time to remember how his own lust had before blinded him. The best way to preserve the eyes, is, to turn them away from beholding vanity. Take warning by his fall, carefully to watch against all fleshly lusts; for all our glory is gone, and our defence departed from us, when our separation to God, as spiritual Nazarites, is profaned.

the Philistines took him, and put out his eyes--To this cruel privation prisoners of rank and consequence have commonly been subjected in the East.

he did grind in the -- This grinding with hand-millstones being the employment of menials, the special task of slaves and captives, he was set to it as the deepest degradation. Before the invention of wind and water-mills, the grain was at first bruised between two stones, afterwards ground in hand-mills. Grinding a hand mill was the hardest and lowest kind of slave labor

The Philistines then seized him - King Zedekiah, when taken prisoner by the Chaldeans, was treated in the same manner 2Ki_25:7 And they killed the sons of Zedekiah before his eyes, and put out the eyes of Zedekiah, and bound him with bronze chains and carried him to Babylon.

Jdg 16:22 Howbeit the hair of his head began to grow again after he was shaven.

The hair of his head began to grow again - not that his strength naturally lay in his hair, and so naturally increased as that grew; but he being made sensible of his sin, and repenting of it, renewed his Nazariteship, of which letting his hair grow was a token; and it pleased God, who accepted of his repentance as genuine, of his own good will and pleasure to renew his strength; particularly upon his prayer to him, after related.

Samson's afflictions were the means of bringing him to deep repentance. By the loss of his bodily sight the eyes of his understanding were opened; and by depriving him of bodily strength, the Lord was pleased to renew his spiritual strength. The Lord permits some few to wander wide and sink deep, yet he recovers them at last, and marking his displeasure at sin in their severe temporal sufferings, preserves them from sinking into the pit of destruction. Hypocrites may abuse these examples, and infidels mock at them, but true Christians will thereby be rendered more humble, watchful, and circumspect; more simple in their dependence on the Lord, more fervent in prayer to be kept from falling, and in praise for being preserved; and, if they fall, they will be kept from sinking into despair.

Jdg 16:23 Then the lords of the Philistines gathered them together for to offer a great sacrifice unto Dagon their god, and to rejoice: for they said, Our god hath delivered Samson our enemy into our hand.

Dagon their god - Dagon was the national idol of the Philistines 1Ch_10:10, so called from Dag, a fish. The description of Dagon, in his temple at Ashdod 1Sa_5:4, exactly agrees with the representations of a fish-god on the walls of Khorsabad, on slabs at Kouyunjik, and on sundry antique cylinders and gems. In these the figures vary. Some have a human form down to the waist, with that of a fish below the waist; others have a human head, arms, and legs, growing, as it were, out of a fish’s body, and so arranged that the fish’s head forms a kind of mitre to the man’s head, while the body and fins form a kind of cloak, hanging down behind.

Then the lords of the Philistines gathered them together - The five lords, with their friends, not directly upon Samson's being taken and committed to prison, but some time after; perhaps some months:

Jdg 16:24 And when the people saw him, they praised their god: for they said, Our god hath delivered into our hands our enemy, and the destroyer of our country, which slew many of us.

And when the people saw him - In the condition he was, blinded and fettered, of whom and of his great exploits they had heard so much: they praised their god; in hymns and songs composed for them.

Jdg 16:25 And it came to pass, when their hearts were merry, that they said, Call for Samson, that he may make us sport. And they called for Samson out of the prison house; and he made them sport: and they set him between the pillars.

That he may make us sport - Rather, “that he may play for us,” The Septuagint says this: Judges 16:25 And when their heart was merry, then they said, Call Sampson out of the prison-house, and let him play before us: and they called Sampson out of the prison-house, and he played before them; and they smote him with the palms of their hands, and set him between the pillars. (Septuagint)

That he may make us sport - He was likely the object of their sport and scorn, and he bore it patiently, their cruel mockings, buffetings, and spittings; in which he was a type of Christ. It was a diversion to them to see him in his rattling chains, groping, and blundering along from post to pillar, one perhaps giving him a box of the ear, or a slap of the face, another plucking him by his nose or beard, and another spitting in his face, and others taunting at him, and reproaching him:

Jdg 16:26 And Samson said unto the lad that held him by the hand, Suffer me that I may feel the pillars whereupon the house standeth, that I may lean upon them.

let me feel the pillars, that I may lean upon them - He feigned weariness and asked to recover himself by leaning against the pillars. The flat roof, from the top of which, as well as under it, spectators could see what was being done on the stage in front, was mainly supported by two pillars. The lords and principal persons sat UNDER the roof, while the people, to the number of 3,000, stood ON the flat roof. When the pillars were removed, the weight of 3,000 people brought the roof down with a fearful crash, and those above fell together with the stones and timbers upon those below, and a great slaughter was the result.

that I may feel the pillars - he might by information know in what manner the house was built, that it was supported by pillars.

Jdg 16:27 Now the house was full of men and women; and all the lords of the Philistines were there; and there were upon the roof about three thousand men and women, that beheld while Samson made sport.

Now the house was full of men - It was either the prison-house, house of assembly, or a temple of Dagon, raised on pillars, open on all sides, and flat-roofed, so that it could accommodate a multitude of people on the top.

all the lords of the Philistines were there - their five lords, the lords of Gaza , Ashdod , Ashkelon , Gath , and Ekron:

Jdg 16:28 And Samson called unto the LORD, and said, O Lord GOD, remember me, I pray thee, and strengthen me, I pray thee, only this once, O God, that I may be at once avenged of the Philistines for my two eyes.

At once avenged -. with one final revenge. These words do not breathe the spirit of the Gospel, but they express a sentiment, natural to the age, knowledge, and character of Samson.

Samson called unto the Lord - It was in consequence of his faith in God that he should be strengthened to overthrow his enemies and the enemies of his country, that he is mentioned, Heb_11:32, among those who were remarkable for their faith.

Samson called unto the Lord - This prayer was not an act of malice and revenge, but of faith and zeal for God, who was there publickly dishonoured; and justice, in vindicating the whole common - wealth of Israel , which was his duty, as he was judge. And God, who heareth not sinners, and would never use his omnipotence to gratify any man's malice, did manifest by the effect, that he accepted and owned his prayer as the dictate of his own Spirit. And that in this prayer he mentions only his personal injury, and not their indignities to God and his people, must be ascribed to that prudent care which he had, upon former occasions, of deriving the rage of the Philistines upon himself alone, and diverting it from the people.

Samson called unto the Lord--His penitent and prayerful spirit seems clearly to indicate that this meditated act was not that of a vindictive suicide, and that he regarded himself as putting forth his strength in his capacity of a public magistrate. He must be considered, in fact, as dying for his country's cause. His death was not designed or sought, except as it might be the inevitable consequence of his great effort.

Samson called unto the Lord--That strength which he had lost by sin, he recovers by prayer. That it was not from passion or personal revenge, but from holy zeal for the glory of God and Israel , appears from God's accepting and answering the prayer. The house was pulled down, not by the natural strength of Samson, but by the almighty power of God. In his case it was right he should avenge the cause of God and Israel . Nor is he to be accused of self-murder. He sought not his own death, but Israel 's deliverance, and the destruction of their enemies. Thus Samson died in bonds, and among the Philistines, as an awful rebuke for his sins; but he died repentant.

The effects of his death typified those of the death of Christ, who, of his own will, laid down his life among transgressors, and thus overturned the foundation of Satan's kingdom, and provided for the deliverance of his people. Great as was the sin of Samson, and justly as he deserved the judgments he brought upon himself, he found mercy of the Lord at last; and every penitent shall obtain mercy, who flees for refuge to that Savior whose blood cleanses from all sin. But here is nothing to encourage any to indulge sin, from a hope they shall at last repent and be saved.

Jdg 16:29 And Samson took hold of the two middle pillars upon which the house stood, and on which it was borne up, of the one with his right hand, and of the other with his left.

Took hold of the two middle pillars - of the one with his right hand, and the other with his left and thus he stood with his arms stretched out, as Jesus on the cross, of whom he was a type, as often observed.

Jdg 16:30 And Samson said, Let me die with the Philistines. And he bowed himself with all his might; and the house fell upon the lords, and upon all the people that were therein. So the dead which he slew at his death were more than they which he slew in his life.

So the dead which he slew - We are informed that the house was full of men and women, with about three thousand of both sexes on the top; now as the whole house was pulled down, consequently the principal part of all these were slain; and among them we find there were the lords of the Philistines. The death of these, with so many of the inferior chiefs of the people, was such a crush to the Philistine ascendancy, that they troubled Israel no more for several years, and did not even attempt to hinder Samson’s relatives from taking away and burying his dead body.

So the dead which he slew - There were 3000 men and women on the roof, which fell in, and lost their lives also, so that it is very likely there were at least 6000 or 7000 slain; whereas in his life we only read of 1000 slain by him with the jawbone, besides thirty men at Ashkelon, and the slaughter made when he smote hip and thigh, the number of which is not known.

let me die with the Philistines - He sought their death, and was content to lose his own life to be avenged on them; in neither of which did he act a criminal part as a judge of Israel; and from a public spirit he might desire the death of their enemies, and seek to effect it by all means possible; and was the more justifiable at this time, as they were not only insulting him, the representative of his nation, but were affronting the most high God with their idolatries, being now in the temple of their idol, and sacrificing to him.

let me die with the Philistines - Samson said this, and did what he did under the direction and influence of the Spirit of God; and herein was a type of Christ, who freely laid down his life for his people, that he might destroy his and their enemies:

let me die with the Philistines - Samson's deed was not suicide, but the act of a hero, who sees that it is necessary for him to plunge into the midst of his enemies with the inevitable certainty of death, in order to effect the deliverance of his people and decide the victory which he has still to achieve. Samson would be all the more certain that this was the will of the Lord, when he considered that even if he should deliver himself in any other way cut of the hands of the Philistines, he would always carry about with him the mark of his shame in the blindness of his eyes-a mark of his unfaithfulness as the servant of God quite as much as of the double triumph of his foes, who had gained a spiritual as well as a corporeal victory over him. Such a triumph as this the God of Israel could not permit His enemies and their idols to gain. The Lord must prove to them, even through Samson's death, that the shame of his sin was taken from him, and that the Philistines had no cause to triumph over him. Thus Samson gained the greatest victory over his foes in the moment of his own death. The terror of the Philistines when living, he became a destroyer of the temple of their idol when he died. Through this last act of his he vindicated the honor of Jehovah the God of Israel, against Dagon the idol of the Philistines. The dead which he slew at his death were more than they which he slew in his life.

he bowed himself with all his might - having fresh strength, and a large measure of it given him at this instant, which he had faith in, and therefore made the attempt, and for which he is reckoned among the heroes for faith in Heb_11:32.

Jdg 16:31 Then his brethren and all the house of his father came down, and took him, and brought him up, and buried him between Zorah and Eshtaol in the buryingplace of Manoah his father. And he judged Israel twenty years.

All the house of his father - in connection with “his brethren,” must mean the whole tribe of Dan, aiding his nearer relations. The Danites, taking advantage of the consternation of the Philistines, and of the death of their lords and chief men, went down in force to Gaza , and recovered the body of their great captain and judge, and buried him in his father’s sepulchre.

He judged Israel twenty years - This terrible blow necessarily made a powerful impression upon the Philistines, not only plunging them into deep mourning at the death of their princes and so many of their countrymen, and the destruction of the temple of Dagon, but filling them with fear and terror at the omnipotence of the God of the Israelites.

He judged Israel twenty years - It is difficult to ascertain the time of Samson’s magistracy, and the extent of country over which he presided. His jurisdiction seems to have been very limited, and to have extended no farther than over those parts of the tribe of Dan contiguous to the land of the Philistines. Many suppose that he and Eli were contemporaries, Samson being rather an executor of the Divine justice upon the enemies of his people, than an administrator of the civil and religious laws of the Hebrews. Allowing Eli and Samson to have been contemporaries, this latter part might have been entirely committed to the care of Eli.

buried him between Zorah and Eshtaol - the former of these seems to have been his native place, and the other was near it; and between these the Spirit of the Lord first began to move him, and here his father's sepulchre was, in which he was laid;

he judged Israel twenty years - by distressing and weakening their enemies; and though he did not complete their deliverance out of their hands, yet no doubt their oppressions were fewer, and their burdens easier